Adhidaivik apada or taap, doesn't ordinarily seem any thing so convincing during normal times, as to give it a serious thought.
These terms become relevant when human logic is put by the nature at it's wit's end. That is to say at the exhausted limit of one's resources or power to think or respond.
When Patna faced a near deluge in the 70s, the then CM, Dr. Jagannath Mishra called it an Adhidaivik Apada, and so did Bhagwat Jha Azad as CM when Bihar was shaken by earthquake, worse than the one perhaps, which visited Bihsr to-day .
Is the term Adhidaivik , just an ornamental escape terminology that has been coined just to console man's handicaps against nature which keeps expressing its fury by inundating, ravaging and devastating human dreams in ways one would refuse to anticipate in worst of dreams?
Devi or Devta, means what, after all and where does such purported meanings , as one may discover or interpret, fit into the scientific format?
Will some one oblige, giving or discovering an answer?

Gandhi, the Mahatma.

Mahaputush or mahatman are terms we causally use for stature zandu Gandhi or the likes attained in history  of mankind , but the actual import of the terms are rarely endeavoured to be traced.
The eighteen Yogas that the Gita defines includes a Yoga named Mahapurush Yoga, in the 15th chapter. Read in conjunction with other Sutras, into which Gandhi has aptly delved from a practitioner's standpoint, it tells us about an inverted sacred  (peepal) tree having its branches spread all over, especially and notably on the downside even.
It refers to the human mind (consciousness) wherein that entity is seated , called Mahapurush, the Supreme Being.
The entire systems of Yoga, including those in the preceding chapters that Gandhi embraced as a way of life, promises emancipation.
The term emancipation has synonyms which different systems name as Nirvana, Samadhi, salvation, etc., approachable from that very point where the practitioner is presently stationed.
Karma Yoga, integrated with Bhakti and Gyan Yoga, Gandhi applied for himself, and visibly succeeded too.
However, failure lies in the perception of those who admire Gandhi , but oblivious his prime mover, hovering around the extrinsic moral codes that fell out,  in isolation of or bereft of its intrinsic substance.
Any Yoga or practice or principle or philosophy has one and the only stuff to address, the human Mind. Nothing works, or can work, unless this tiny unit of the Universe is accessed and dealt with. Gandhi I did it for himself. What practices he followed is Yoga, but the moral code, perceived as a philosophy in its own right is unattainable unless the human mind is subjected to the practices Gandhi followed to tame the mind. All the Yogas target the individual mind of the practitioner. Being good, doing good, and states like equanimity, non-violence, tolerance, etc. , are impossible to be imposed on the mind, or even to be inculcated, unless the mind itself is tuned , trained , purified and tamed by the application of any of the eighteen Yogic  principles, like some, just some and not all or even many, which Gandhi himself endeared. 

Coming back to Gandhi and his treatise on Gita, let me state what often leaves me wondering.
Why and what people admire about something . This question might seem funny, but it is material.
I, for one , like so many people and so many things. But a liking is founded on an express or even unclear reason. Like, I don't know why I always admired some film stars whom I still like to repeatedly see on TV screen, singing evergreen songs from the play back. But I would never over define my liking. What is over definition? One may ask. Over definition is that credit or discredit one may give to one's icon, for what the one admired or despised is/was never accountable.
I take this audacity to put our illustrious leaders in that category.
Gandhi, Nehru, Indira, Rajiv, and numerous others, including those still around, come in that bracket. All these leaders attained pinnacle of glory. Such attainment itself is praiseworthy . But error lies in extending or compressing the intrinsic value of each, by over glorification or by unreasoned undermining .
Gandhi, the Mahatma, was an offbeat leader of his time and was a Mahatma in generic, rather than, specific sense. The principles he practiced were unimpeachable, but the thoughts he was perceived by his followers as mandating were in the form  of  moral code. Who would follow it and how, is the practice part which Gandhi himself was perfecting but the same were not imparted, nor could it have been.
Error lies in the fact that the peripheral admiration of Gandhi, without delving into the mechanics of what he followed and why, Gandhi has been run all over like a currency that is bereft if any intrinsic value Gandhi would have contribute if he had survived.
Instead of harping on principles coined in the name of Gandhi, it would be preferable to develop Gandhi's interpretation of his principal doctrine, Gita, so as to make it clear and intelligible within the framework of the present day Science and technology.

Instead of propounding the Law, it may serve a better cause if one elicits some simple answers. An act may be an act of commission or even omission.
Each act has its own potential. It is that potential that manifests into a result, materialised or in materialised yet. That which stays in abeyance, lying in store , in the womb of time is a yet-to-materialise consequence of the act. A seed is sown whereas another one is simultaneously burnt and reduced into ashes. The former stays in abeyance in the womb of the soil. The other is transformed into other forms of element or energy. Consequence or outcome in the latter is instant. The former is slow . In other cases it may be even slower , so much so that it may turn out of sight, elusive, as if the action is inconsequential, though it is not.
What happens to such purported consequence that lie in such staggered abeyance, without manifestly coming back in the shape of an effect . This is an issue that modern psychology would answer. But Gita is all about it, and do is the Karma zygomatic principle that Gandhi not just ardently practiced, but also prescribed which constituted only a peripheral application of Gita.
The Gandhian thought has generally been applied and appreciated entirely bereft of the doctrine that formed its core. As a result, these thoughts stayed as offshoots strayed from, better say, divorced from or in corroborated by, its parent doctrine.

Read the Gita according to Gandhi. Karma means what?
The very definition of Karma that Gandhi imports , speaks volumes that his own treatise is contained in an abbreviated form.
Karma is not just an action, as many believe.
Karma has twin meanings. Besides an 'Act', Karma also means its consequence.
This definition constitutes the very foundation of the ancient belief systems of which the Gita is just an abridged version, whereas Gandhi's own thoughts are peripheral excerpt, so to say, thereof.
The Karma principle is more substantial than just philosophical or ideological. Why not test it scientifically? One takes a jump into a river in spate. That action by one's personal volition might be an individual Karma. Its consequence is imperative. The consequence does not end up necessarily in death. Consequence of the Karma triggers further actions, in the shape of fight or flight. Each action, either in fight or in flight or whatever, would constitute further series of Karmas, each predicting consequences in its minutest nuances. What ultimately results , would appear in the firm of rescue or death of the original Karma, constituted by the jump in the river , but it is for the researcher, not bereft of scientific temper, to trace back that element constituting Karma which originally prompted the jump that we are talking about.
Gandhi being a practitioner, neither a researcher in this field nor an adept , has gone as far as words could permit the practitioner addressing followers having limited receptivity.

The cause and effect principle of the Law of Karma, has subtle definitional nuances which are not easy to sink into the scientific format, unless it's each steps are systematically detailed and enunciated.
Such a treatise would seem too technical to endure, unless one is a serious aspirant, like it is not easy to define even small and generally understood terms, such as, say speed, velocity and vector. All these are not synonymical as are the two variants of Karma.
What is speed? Even an illiterate understands.
What is velocity? Even a literate might stumble, when asked to explain.
What is vector? Unless one understands physics, the question leaves one gaping.
But it should be enough to say that all these three belong to the same genre, but bearing varying definitional implications.
( To a lay man, it is futile to state that Velocity is a vector physical quantity; both magnitude and direction are required to define it. The scalar absolute value (magnitude) of velocity is called "speed", a quantity that is measured in metres per second (m/s or m.)

Churchill was Britain's saviour against Hitler whose troops would have crushed Britain, but Churchill's war diplomacy turned Hitler towards Soviet Union .
Its two pronged outcome  became an epoch making event. Britain was saved and the German troops were devoured by, not the Russians, but by the Siberian terrains which the German troops failed to endure.
The above story or episode is neither news nor information, but is indeed a backdrop in which the wisdom or imprudence, whatever one may opine it to be, of the Britons must be seen. After the war had been won, Churchill emerged  as a Hero, like  Gandhi, Nehru, and many more. had emerged after India won its battle against the British rule.
But see the prudence or imprudence of the Britons and the Indians in their respective post-war and post-independence phase.
Churchill as a war leader wouldn't suit Britain's peace time governance, was how Britons mandated.
Indians did just the opposite, and they continue to stick to the same reverential view toward those who chased the. British away by a peaceful means, and earned India its freedom which would have eluded it for everlasting years to come.
Coming back to Churchill, who had detested India getting freedom, to consequentially become slaves in the captive hands of scoundrels, is thus relevant, in two ways.
Churchill's presentiments prove him to be a statesman with or without a foresight?
Britons exhibited wisdom or imprudence, in going the India way in continuing to revere the leaders who espoused the freedom struggle, rightly or wrongly considering them competent even on offering good governance.
Facts are sacred, opinions are free. But a misconceived public opinion is that which predicates either emancipation or doom for a nation. 

In search of a lawyer
In Search of a Yogi by Dom Denys Rutledge didn't at all sink in my concept when I had given it a fast reading in mid 70s.it so happened that I picked it up, mistaking the book for something else that I was looking for. I had heard of Paul Brunton's , 'In Search of a Secret India' and mistaking that former book for the latter one, I scraped through its pages, experiencing the bad taste in which it must have been written. Later Paul Brunton's books including the one I was looking for, did come handy , enlightening me of little known facts that India secretly still hides.
But why Dom Denys Rutledge spurred in my mind to-day, is indeed important. An idea has struck. The idea is to share my search, not that of a Yogi who are available in plenty these days. The search is about a lawyer, which I , as a small time lawyer in the district Bar of Bhagalpur, who took infrequent flights to different High Courts and the Apex Court as a lawyer, teaching law too in Bhagalpur's TNB Law College. 
Thus begins my small time replica of Dom Denys Rutledge , 'In Search of a Lawyer', making it clear that an altered genre of the species of lawyer makes makes a judge, the former being an officer of the court whose duty is to assist in the administration of justice, whereas the latter presides over the court of justice. Their respective complementary roles are obvious.

Why condemn. Why admire? Why not evaluate? The preceding generation did not easy access to data. So they could be misled by rival interpretations. Now no interpretations are called for. One may easily compare where our illustrious leaders have carried India, far ahead, or behind or parallel to China, Singapore, Japan, Germany , Korea, etc. , which stood where when India became independent, is a matter of fact rather than fiction. Singapore didn't have not does it have even now, drinking water source. Yet it is not dying of thirst , as are our farmers alleged to be dying by suicide. We have advanced so much in rail communications that Rajdhani, our queen breed of rail service stands dwarfed by China's ordinary rail service, not to speak of bullet trains . May be, what we hear about others is all humbug and what we admire about our leaders is the only biblical truth to trust. Better analyse than just clap or hurl brickbats, in which art we Indians have earned extraordinary expertise. Isn't it?

I am not saying anything, am just thinking aloud, questioning stupidly, you may think.
Which country today isn't free.  To how many countries and colonies did the Britain rule extend? How many of them still subsist ? Did all those freed, passed through the rigours of freedom struggle, like India did? What would have happened, if the East India Company  had not annexed India, turning it into the portfolio of the British Empire? Conceive of an India without the alleged draconian British Rule, perceiving the continuance of the erstwhile fragmented rule that India would have had. And lastly, what if there was no non violent freedom movement espoused by Gandhi. What would have been the fate of India. British Rule would have continued . Is it, like it continued all around, so much so that the sun refuses to set until the British Empire recedes unendingly?
We have good story tellers who have wasted much about conjuring up historical facts that are stranger than fiction. Why not conjure up an action replay , as could or could have been re-written.
This may seem hypothetical because we are short of that content which deficient quality and content of social science studies in India has occasioned.

Don't forget, then proceedings used to be invisible, reported through media bearing high content quality. You learnt about Lohia, mashup Limaye, and other parliamentarians via printed words of high quality. Today, you see it by naked eyes. What used to be media's reporting role via printed words, has become secondary, better say comment ative. So any comparison if the past with present is out of place. You can't compare a Nehru-Indira vis a vis Lohia-Atal-Limaye with Modi vis a vis Rahul-Mulayam-Mayawati . The audience used to see things through tinted words scribed by intellectuals of high order and discipline. Today, a street brawl is difficult to be distinguished from that which occurs on the floor of the house.

For better comprehension, visualise Nehru and Modi in respectively interchanged positions. You may get answers of every poser that sprouts out of the confusion that our illustrious leaders have handed down as legacy, which gullible having a repugnant limbic system, would fail to perceive or appreciate.  

www.rajeshsahai.blogspot.in

Scientists including wizards in the Information Technology, we always will need, but not as desperately as India today needs two defined species. Social scientists and jurists.

These two segments are the worst sufferers today. India is said to be endowed with its rich cultural heritage. Culture sprouts from the communities that inhabit its land. That what is recounted as the riches India possessed by its heritage have since been over-written in the modern times. Indian constitution is said to have incorporated it. Gandhi- Nehru downwards are said to be its carriers. V.P.Singh followed by Mulayams-Lalus-Nititishes etc. are the major votaries of the same line. That is how Gandhi-Nehru-Lohia and the likes have got trans-mutated into the purported carried forward Indian heritage that we applaud. Do we have social scientists who may analyse the reduction of India's pristine social heritage to its present form, that holds all the concomitant fields of activities, be that social, political, administrative, legal or even cultural. Cast, creed, community and religious beliefs are its equity base.
Worth what, applauding or decrying. Just think, before you thank or condemn its illustrious authors, the Gandhis,Nehrus, Indiras, with all the tag , rag and bob tails you might name as your chosen icon.
Likewise, the legal segment is starved of jurists. What is language without grammar as its basic or first principles, is law without jurisprudence. It is that prudence or knowledge of basics of law that jurists lay down. Now, ask a student of law to name a jurist. Pat would come an answer, Austin , Salmond, Savigney,  ......      Please, please, please stop. Please for heaven's sake, stop. These heavy weights hardly need to be named. They are known too well, as too well as are Indian deities known to the devotees despite being elusive and unavailable even for sake of comprehension.
Then what?
Please mention one, if not some, Indigenous name, whether ancient or recent. That answer will speak how expedient it is to fill this vacancy, though it may or may not be gain said, for the sake of argument, that constitution has already done a noble job in this regard. It appoints by default jurists in the Hon'ble Judges who adorn the benches of the Hon'ble High Courts and the Supreme Court of India. So our thirst must get quenched. Is it?

Nehru-indira-Rajiv-Sonia via Manmohan Singh constitute that team which experts like you people may shower with praises, with facts and figures in justification. It is this kind of justification which has caused printed words to lose its value, because , as logicians, you can outwit your readers and even those who come back, questioning. As such, the best remedy is to ask you and the like if you to do some homework. Just compare the contemporary states (countries) since the Nehru era. Take China on your radar. Also Germany and Japan which were ravished in world war 2. Don't forget Singapore. Korea too. Today Where do we stand? Far ahead of all these, one may say, with data ready in their reckoning. That is where Indian intellectuals have excelled in fooling oneself and others likewise. That your illustrious leaders for this excellence . Isn't it?  

Let me state, Hindi endears me more than English, but typing  deonagri is a problem. I tried it several times. But every time I failed. Now , however, transliteration has made hindi writing possible, but not as efficacious as English, more so when using IPhone which does provide transliteration app but its use I am yet to master.
My sample effort a few months ago was posted on www.rajeshsahai.blogspot.in.
I have retrieved it from there to appease the demand of a just-made-friend who threatens to de-friend if I don't offer hindi variant of the rubbish I write.
Accordingly, the same is offered in readable splits.
बात पुरानी है पर आज अचानक याद आ गयी. तब मैं भागलपुर के सीऍमएस स्कूल के आठवी कक्षा की परीक्षा दे रहा था. इनविगिलेटर के तौर पर जैसे ही पंडितजी प्रवेश किये कि परीक्षा कक्ष में जैसे हड़कम्प मच गया, अफरातफरी में लड़के कक्षा से बाहर की ओर झुण्ड में निकलने लगे, पता नहीं क्यों.

“ अरे हुआ क्या, कहाँ जा रहे हो”, मैंने भागते हुए अवनीश कि बांह पकड़ी और पुछा.
“ अरे बुडबक देख नहीं रहे हो, पंडितजी इनवीजीलेशन कर रहे हैं, एक भी चिट पकड़ा तो बस खैर नहीं” , उसने फुसफुसा कर मेरे कान में कहा.
दरअसल हमारे संस्कृत टीचर पंडित विष्णुकांत झा बड़े गज़ब के व्यक्तित्व थे. बड़े शांत स्वाभाव के और वाक्यों को तोड़ तोड़  कर समझा समझा कर बोलने वाले, और मज़े कि बात यह कि वाक्य के अन्तिम दो तीन शब्दों को वे दुहरा तिहरा कर बोला करते थे और उस में वे ज्यादातर चुटकी लेते हुए जम्हाई का तड़का लगाया करते थे जिससे उनके शान्त और docileडोसाइल व्यक्तित्व का परिचय मिलता था. किन्तु वक्त बेवक्त जब उनके हाथ कि छड़ी तडा ताड चलने लगती थी तो उनके व्यक्तित्व कि बदली तस्वीर भी दिख जाती थी, जो अकारण नहीं हुआ करती थी. कोई पीछे की कतार में अशलील किताब फोटो के साथ पकड़ा गया तो छड़ी चल जाती थी, कनेठी अलग से फाव में. सुनने में आया था कि अगर परिक्षा कक्ष में चिट के साथ कोई पकड़ा गया तो छड़ी चलती नहीं थी. पागलों की तरह बरसने लगती थी.
पंडितजी सीन को तुरंत भांप गए, और बोले, “ सब लोग अच्छे से सुन लो, चोरी- नक़ल मना नहीं है, नहीं है, नहीं है”.
लड़के, अवनीश भी, रुक गए, और जो कक्षा के बाहर निकल चुके थे वे उलटे पाव कक्षा में वापस उलट कर देखने लगे, कान पंडितजी के शब्दों पर केन्द्रित”.
पंडितजी ने अपने रिपिटेटिव अंदाज़ में, जम्हाई का तड़का लगाते हुए, दोहराया, उपसंघार के साथ, “नक़ल करना मना नहीं है, नहीं है, नहीं है”......   “मगर!”, (जम्हाई)       “म.................गर!”..... (जम्हाई).........
“पकडाना मना है”.
आज पचास साल बाद मुझे पंडितजी क्यों याद आ गए? दर असल, आज सुबह मैंने प्रभात खबर के मुख पृष्ठ पर जयश्री ठाकुर की तस्वीर देखी और साथ में समाचार देखा कि छापेमारी में आय से ज्यादा सम्पत्ति के अपराध का उनपर अभियोग है. वे भागलपुर के एक पुराने परिवार से सम्बन्ध रखती हैं. कोई छः साल पूर्व मेरा उनके साथ दो यादगार एनकाउन्टर हुए, जब वे डीसीएलआर के पद पर प्रतिस्थापित थीं.
पहला एनकाउन्टर एक नीलाम पदाधिकारी के हैसियत से हुआ, देनदार के अधिवक्ता के रूप में.
मेरे देनदार मुवक्किल पर वारंट जरी कर दिया गया था जब कि उनपर सम्मन सर्व हुआ ही नहीं था. वारंट जरी करना सरासर गलत था, हलाकि ऐसी सरासर गैर कानूनी हरकत कार्यपालक पदधिकरियों के लिए आम बात होती है क्योंकि उनके ऐसे गैर कानूनी हरकतों को देखने रोकने वाला कोई है नहीं. उपचार नहीं है ऐसा नहीं है किन्तु उपचार कि तलाश में निकला व्यक्ति ज्यादातर कानूनी भूल भुलय्या में खो जाते हैं और ज़ख्म नासूर बन कटा है. इन बातों का ज्ञान जितना नीलाम पदाधिकारीयों को होती है उतना शायद वकीलों को नहीं होती.
तो  हुआ यूँ कि मैडम के समक्ष मैंने उचित आवेदन संचालित किया और निवेदन किया कि रिकॉर्ड से पता चलेगा कि आज तक सम्मन सर्व नहीं हुआ है अतः वारंट रिकॉल किया जाये और देनदार के ऑब्जेक्शन पर सुनवाई की जाये.
“मुद्दालय कहाँ है?”, जयश्री मैडम आंख लाल कर कुछ ऊंचे स्वर में पूछीं. यह वही अंदाज़ था जिस अंदाज़ से न्यायिक दंडाधिकारी पूछते हैं जब मुद्दालय की बेल याचिका मूव की जा रही हो, क्योंकि तब मुद्दालय को हाज़िर रहना पड़ता है, और जब तक न्यायालय फैसला नहीं सुना दे, और उसके बाद भी जब तक बेल बांड स्वीकृत न हो जाये, तब तक मुद्दालय न्यायिक हिरासत में होता है, पसीने से लथपथ इस असुरक्षा में कि कहीं उसे जेल योग तो नसीब नहीं होने वाला है. यह वही असुरक्षा है जो मुवक्किल को जेबें ढीली करने के लिए मजबूर नहीं भी तो प्रेरित अवश्य करती हैं.
जयश्री मैडम को शायद इसी प्रेरणा कि अपेक्षा थी, किन्तु उन्हें मैंने कानूनी बकवास कर के अचम्भित कर दिया. यह मामला हाई कोर्ट चला गया जहाँ मेरे मुवक्किल ने रिट याचिका दायर किया जिसकी सुनवाई हो उसके पहले ही मामले को कोम्प्रोमाँइज कर लिया गया.
दूसरा एनकाउन्टर तब हुआ जब मुझे एक ज़मीन बिक्री के मामले में विक्रेता के अटॉर्नी कि हैसियत से मैडम का नोटिस मिला कि क्यों नहीं मेरे द्वारा निर्गत पंजीकृत विक्रय पत्रों को इस कारण निरस्त कर दिया जाये क्योंकि वोह सम्पत्ति पहले से मॉर्गेज राखी हुई है. करीब करीब ऐसा ही एक और  एडीऍम ने निर्गत कि थी.
इसका समुचित उत्तर दाखिल किया गया, जिसमे सर्वप्रथम दो बिन्दुओं को हाई लाइट किया गया.
पहला तो यह कि आप किस अधिकार या कानून के तहत कार्यवाई कर रहे हैं या दस्तावेज़  निरस्त करने की चेतावनी दे रहे हैं?
दूसरा कि क्या सम्पत्ति अंतरण अधिनियम कि धरा ५६ इस बात की मंजूरी नहीं देता कि मॉर्गेज में अवस्थित सम्पत्ति का हस्तारान्तरण किया जा सकता है जिससे मॉर्गेजी को कोई अंतर नहीं पड़ता क्योंकि उसका हक बरक़रार रहता है, बाबजूद इसके कि मिलकियत बदल गयी पर सम्पत्ति फिर भी  मॉर्गेज रहेगी. अलावे इसके, और भी मुद्दे  उठाये गए.
यह एक संयोग ही था कि उपरोक्त दोनो ही एनकाउन्टर के मौके पर जयश्री मैडम के साथ  एक वरीय अधिवक्ता मौजूद थे जो मेरे प्रोफेशनल मित्र थे और हैं. एक दिन अचानक उन्होंने जयश्री मैडम के साथ घटित मेरे दोनों एनकाउन्टर कि चर्चा चेर दी. उन्होंने आश्चर्य जताया कि इतने अनुभवों के बाबजूद मैं जयश्री मैडम के समक्ष इतना संजीदा कानूनी तर्क पेश कर रहा था जो भैस के आगे बीन बजने जैसा था. उन्होंने मुझे सलाह दी कि ऐसे पदाधिकारीयों की मजबूरी को मुझे समझना चाहिए.
कैसी मजबूरी भाई ? मैंने पूछा.
उन्होंने मुझे बताया कि यह जग ज़ाहिर है कि लालूजी के ज़माने से ही, सारे मलाईदार पद नीलाम हो जाते हैं. जय श्री ठाकुर जैसे कई बोली लगाने वाले होते हैं. पदस्थापित होने के पहले जेबे ढीली हो चुकी होती हैं जिसकी पहले भरपाई होती है और फिर छाली कटाई.
तो मेरे मित्र कि सलाह यह थी कि यदि काम करना है तो इस बात को समझें अन्यथा मुक़दमे पर मुकदमा लड़ते रहे.
उन्होंने सही फ़रमाया था. समाधान तो आज तक हुआ नहीं, हाँ मुक़दमे बढ़ गए या मामला बाहर बाहर तस्फिया कर लिया गया.
तो बात वापिस वहीँ पर कि मुझे पंडितजी कैसे याद आये.
पंडितजी इस लिए याद आए क्योंकि जयश्री ठाकुर को पंडित जी का वह जुमला पता नहीं था,     “नक़ल करना मना नहीं है,  पकडाना मना है”. नीलाम में मिली कमाई का अधिकार इस राज में तब तक प्रशस्त है जब तक कि तुम पकडाए नहीं. यानि पकड़ाना मना है, न कि चोरी करना.  


     




बात पुरानी है पर आज अचानक याद आ गयी. तब मैं भागलपुर के सीऍमएस स्कूल के आठवी कक्षा की परीक्षा दे रहा था. इनविगिलेटर के तौर पर जैसे ही पंडितजी प्रवेश किये कि परीक्षा कक्ष में जैसे हड़कम्प मच गया, अफरातफरी में लड़के कक्षा से बाहर की ओर झुण्ड में निकलने लगे, पता नहीं क्यों.
“ अरे हुआ क्या, कहाँ जा रहे हो”, मैंने भागते हुए अवनीश कि बांह पकड़ी और पुछा.
“ अरे बुडबक देख नहीं रहे हो, पंडितजी इनवीजीलेशन कर रहे हैं, एक भी चिट पकड़ा तो बस खैर नहीं” , उसने फुसफुसा कर मेरे कान में कहा.
दरअसल हमारे संस्कृत टीचर पंडित विष्णुकांत झा बड़े गज़ब के व्यक्तित्व थे. बड़े शांत स्वाभाव के और वाक्यों को तोड़ तोड़  कर समझा समझा कर बोलने वाले, और मज़े कि बात यह कि वाक्य के अन्तिम दो तीन शब्दों को वे दुहरा तिहरा कर बोला करते थे और उस में वे ज्यादातर चुटकी लेते हुए जम्हाई का तड़का लगाया करते थे जिससे उनके शान्त और docileडोसाइल व्यक्तित्व का परिचय मिलता था. किन्तु वक्त बेवक्त जब उनके हाथ कि छड़ी तडा ताड चलने लगती थी तो उनके व्यक्तित्व कि बदली तस्वीर भी दिख जाती थी, जो अकारण नहीं हुआ करती थी. कोई पीछे की कतार में अशलील किताब फोटो के साथ पकड़ा गया तो छड़ी चल जाती थी, कनेठी अलग से फाव में. सुनने में आया था कि अगर परिक्षा कक्ष में चिट के साथ कोई पकड़ा गया तो छड़ी चलती नहीं थी. पागलों की तरह बरसने लगती थी.
पंडितजी सीन को तुरंत भांप गए, और बोले, “ सब लोग अच्छे से सुन लो, चोरी- नक़ल मना नहीं है, नहीं है, नहीं है”.
लड़के, अवनीश भी, रुक गए, और जो कक्षा के बाहर निकल चुके थे वे उलटे पाव कक्षा में वापस उलट कर देखने लगे, कान पंडितजी के शब्दों पर केन्द्रित”.
पंडितजी ने अपने रिपिटेटिव अंदाज़ में, जम्हाई का तड़का लगाते हुए, दोहराया, उपसंघार के साथ, “नक़ल करना मना नहीं है, नहीं है, नहीं है”......   “मगर!”, (जम्हाई)       “म.................गर!”..... (जम्हाई).........
“पकडाना मना है”.
आज पचास साल बाद मुझे पंडितजी क्यों याद आ गए? दर असल, आज सुबह मैंने प्रभात खबर के मुख पृष्ठ पर जयश्री ठाकुर की तस्वीर देखी और साथ में समाचार देखा कि छापेमारी में आय से ज्यादा सम्पत्ति के अपराध का उनपर अभियोग है. वे भागलपुर के एक पुराने परिवार से सम्बन्ध रखती हैं. कोई छः साल पूर्व मेरा उनके साथ दो यादगार एनकाउन्टर हुए, जब वे डीसीएलआर के पद पर प्रतिस्थापित थीं.
पहला एनकाउन्टर एक नीलाम पदाधिकारी के हैसियत से हुआ, देनदार के अधिवक्ता के रूप में.
मेरे देनदार मुवक्किल पर वारंट जरी कर दिया गया था जब कि उनपर सम्मन सर्व हुआ ही नहीं था. वारंट जरी करना सरासर गलत था, हलाकि ऐसी सरासर गैर कानूनी हरकत कार्यपालक पदधिकरियों के लिए आम बात होती है क्योंकि उनके ऐसे गैर कानूनी हरकतों को देखने रोकने वाला कोई है नहीं. उपचार नहीं है ऐसा नहीं है किन्तु उपचार कि तलाश में निकला व्यक्ति ज्यादातर कानूनी भूल भुलय्या में खो जाते हैं और ज़ख्म नासूर बन कटा है. इन बातों का ज्ञान जितना नीलाम पदाधिकारीयों को होती है उतना शायद वकीलों को नहीं होती.
तो  हुआ यूँ कि मैडम के समक्ष मैंने उचित आवेदन संचालित किया और निवेदन किया कि रिकॉर्ड से पता चलेगा कि आज तक सम्मन सर्व नहीं हुआ है अतः वारंट रिकॉल किया जाये और देनदार के ऑब्जेक्शन पर सुनवाई की जाये.
“मुद्दालय कहाँ है?”, जयश्री मैडम आंख लाल कर कुछ ऊंचे स्वर में पूछीं. यह वही अंदाज़ था जिस अंदाज़ से न्यायिक दंडाधिकारी पूछते हैं जब मुद्दालय की बेल याचिका मूव की जा रही हो, क्योंकि तब मुद्दालय को हाज़िर रहना पड़ता है, और जब तक न्यायालय फैसला नहीं सुना दे, और उसके बाद भी जब तक बेल बांड स्वीकृत न हो जाये, तब तक मुद्दालय न्यायिक हिरासत में होता है, पसीने से लथपथ इस असुरक्षा में कि कहीं उसे जेल योग तो नसीब नहीं होने वाला है. यह वही असुरक्षा है जो मुवक्किल को जेबें ढीली करने के लिए मजबूर नहीं भी तो प्रेरित अवश्य करती हैं.
जयश्री मैडम को शायद इसी प्रेरणा कि अपेक्षा थी, किन्तु उन्हें मैंने कानूनी बकवास कर के अचम्भित कर दिया. यह मामला हाई कोर्ट चला गया जहाँ मेरे मुवक्किल ने रिट याचिका दायर किया जिसकी सुनवाई हो उसके पहले ही मामले को कोम्प्रोमाँइज कर लिया गया.
दूसरा एनकाउन्टर तब हुआ जब मुझे एक ज़मीन बिक्री के मामले में विक्रेता के अटॉर्नी कि हैसियत से मैडम का नोटिस मिला कि क्यों नहीं मेरे द्वारा निर्गत पंजीकृत विक्रय पत्रों को इस कारण निरस्त कर दिया जाये क्योंकि वोह सम्पत्ति पहले से मॉर्गेज राखी हुई है. करीब करीब ऐसा ही एक और  एडीऍम ने निर्गत कि थी.
इसका समुचित उत्तर दाखिल किया गया, जिसमे सर्वप्रथम दो बिन्दुओं को हाई लाइट किया गया.
पहला तो यह कि आप किस अधिकार या कानून के तहत कार्यवाई कर रहे हैं या दस्तावेज़  निरस्त करने की चेतावनी दे रहे हैं?
दूसरा कि क्या सम्पत्ति अंतरण अधिनियम कि धरा ५६ इस बात की मंजूरी नहीं देता कि मॉर्गेज में अवस्थित सम्पत्ति का हस्तारान्तरण किया जा सकता है जिससे मॉर्गेजी को कोई अंतर नहीं पड़ता क्योंकि उसका हक बरक़रार रहता है, बाबजूद इसके कि मिलकियत बदल गयी पर सम्पत्ति फिर भी  मॉर्गेज रहेगी. अलावे इसके, और भी मुद्दे  उठाये गए.
यह एक संयोग ही था कि उपरोक्त दोनो ही एनकाउन्टर के मौके पर जयश्री मैडम के साथ  एक वरीय अधिवक्ता मौजूद थे जो मेरे प्रोफेशनल मित्र थे और हैं. एक दिन अचानक उन्होंने जयश्री मैडम के साथ घटित मेरे दोनों एनकाउन्टर कि चर्चा चेर दी. उन्होंने आश्चर्य जताया कि इतने अनुभवों के बाबजूद मैं जयश्री मैडम के समक्ष इतना संजीदा कानूनी तर्क पेश कर रहा था जो भैस के आगे बीन बजने जैसा था. उन्होंने मुझे सलाह दी कि ऐसे पदाधिकारीयों की मजबूरी को मुझे समझना चाहिए.
कैसी मजबूरी भाई ? मैंने पूछा.
उन्होंने मुझे बताया कि यह जग ज़ाहिर है कि लालूजी के ज़माने से ही, सारे मलाईदार पद नीलाम हो जाते हैं. जय श्री ठाकुर जैसे कई बोली लगाने वाले होते हैं. पदस्थापित होने के पहले जेबे ढीली हो चुकी होती हैं जिसकी पहले भरपाई होती है और फिर छाली कटाई.
तो मेरे मित्र कि सलाह यह थी कि यदि काम करना है तो इस बात को समझें अन्यथा मुक़दमे पर मुकदमा लड़ते रहे.
उन्होंने सही फ़रमाया था. समाधान तो आज तक हुआ नहीं, हाँ मुक़दमे बढ़ गए या मामला बाहर बाहर तस्फिया कर लिया गया.
तो बात वापिस वहीँ पर कि मुझे पंडितजी कैसे याद आये.
पंडितजी इस लिए याद आए क्योंकि जयश्री ठाकुर को पंडित जी का वह जुमला पता नहीं था,     “नक़ल करना मना नहीं है,  पकडाना मना है”. नीलाम में मिली कमाई का अधिकार इस राज में तब तक प्रशस्त है जब तक कि तुम पकडाए नहीं. यानि पकड़ाना मना है, न कि चोरी करना.  


     

J.Krishnamurti  , the offbeat thinker of modern times, warned , "To follow implies not only the denying of one's own clarity, investigation, .. ".
To follow means what? Putting your mind on a track that the one you believe in , might prescribe. What is wrong about it?
What is wrong is indeed a hidden reality. One has to clearly analyse its inbuilt perils.
We were imparted lessons in geometrical theorems in school days. What did we do to prove a pint? We started off with, 'suppose .... ', for if you refuse to suppose, the contemplated proof would elude. Now, once proof is achieve, and once the concept is revealed to the mind, the assumption or supposition becomes a reality, losing its original definition that assumption lent it for a while.
This kind of following is imperially justified as eligible to be preceded by an adjective, 'objective' or 'scientific' or 'rational'.
But would you define that genre of following or that class of followers which ends up in a belief system or any system of faith that refuses either to stand veracity test or to seek proof or even proved by any empirical yardstick?
It is this kind of following that Krishnamurty decries, which Marx equates with administering opium that deludes human consciousness.
Isn't India , a land that harbours a majority who would love to be for ever opium-ised by some kind of following that always seeks to stay blind?

Now that the chasm between the imperative pre-requisites of science and the fictional realities of the mysteries of mind are getting narrower, one can allude to a net connected smart phone, to unveil the mysteries of the mind, may be peripherally or even it may be either inept or inapt. After all , the faculty of research does have a domestic variant that may turn out to be stepping stone for its laboratory variant to avail the output of the former as an input.

Five senses coupled with the five sense organs are the two sets of conduits that are driven by the brain which consist of numerous neurones. Experts vouch that this field called nervous system is still largely an unexplored terrain, but whatever little is known by scientific investigations is enough to tell us that brain is like an electrical circuit, pervaded by electrical energy.

Electroencephalography (EEG) is the recording of electrical activity along the scalp. EEG measures voltage fluctuations resulting from ionic current flows within the neurons of the brain. These flow patterns alter in states if activity, anxiety, sleep and relaxation. The patterns are called brain waves, classified as Alpha, Beta, Gama and Delta, which are identified in terms of patters and frequency to ascertain the tranquil or anxious or other states of mind.
In earlier times, tense or tranquil state of mind were terms considered as being more philosophical rather than material or scientific. That was so because man had not developed adequate scientific temper , better day science itself was not developed enough to generate the requisite insight in man.
Times have begun to change, as the chasm between the imperative pre-requisites of science and the fictional realities of the mysteries of mind are getting narrower, broadening human access into the realms that pseudo scientific prejudices tended to blur.

Khushwant Singh, S.Nihal Singh. M.V.Kamath, Sham Lal, Nanpuria and of course Kuldip Nayar amongst the surviving , greatly enamoured me. In 1966, as a student of B.Sc Part I in Bhagalpur's TNB college, I also admired my Hindi teacher Prof. Damodar Hari, whose flair in the spoken Hindi language was so hypnotic, that the classes he engaged drew crowds of students from other sections and classes too, compelling the actual class inmates to endure standing positions in the over packed class room. My remaining glued to his lectures cast a direct impact on my my interest in writing, enabling me in the result to score 64% in Hindi literature paper which I answered in camouflaged language without even comprehending what was the exact content elicited. In those times, this was close to the highest percentage awarded.
My over interest in Hindi language did, therefore, let me achieve extra yards in the subject, but it impacted negatively on two counts.
First was Hindi grammar , in which paper I could laboriously fetch as low as just 50% whereas even an average student would score as high marks as if it were a Mathematics paper.
The other casualty was English literature paper in which in the terminal examination, my examiner who happened to be a family friend of my father, called me. Virtually throwing the answer book I wrote, on my face, he abusively asked me to goggle through the pages that were flooded with red inked lines. I found a number if big red circles drawn around the words and sentences , such as 'tample', 'hypocryet', and many more. I was asked to work out the sum total of the marks awarded against questions, which I could quickly calculate before spelling out the sum total. It was 24, just 9 marks below the pass marks 33.
So I didn't just earn the grace marks to fill up the deficit, I also got another thing awarded. An inspiration, to overcome that deficiency in me which had occasioned the above episode in my life, in stark contrast to the outstanding mark I had effortlessly made in its Hindi counterpart.
This explains how I got interested in the luminaries of English journalism I recounted at the outset.
So, it was around late sixties when this exercise begun , in which another close family friend of my father, a retired Head Master of a Railway School in Sahibgunj , now in Jharkhabd State, uncle Arthur Mundle became my guide.
The one simple lesson he prescribed for me seemed not so efficacious, but once I followed it, I realised I was in error , having undermined the instruction.
The simple instruction I got was to subscribe to just two journals, the Statesman and the TOI. I did. As instructed, I would go through the editorial pages, with a pen in hand to give a non-stop reading with such little pause only as to let me underline the words or sentences found unintelligible or difficult.
The next thing to do after a mindless reading without comprehension was to turn to the dictionary I was asked to keep by my side to find the word meaning of the underlined words that failed to register its meaning. Upon finds its meaning, I would ink up such dictionary meanings by the side of the words or in the margin. Then, as instructed, I would give a second reading . The difference it made was obvious. I would also make entries of those newly deciphered words and expressions in a duly indexed copy, which I kept revisiting during idle hours which I used to have in plenty in those days.
In course of this exercise the celebrities of Indian journalism not just endeared, but also enriched me.
How much or how soon I got enriched became obvious when uncle Mundle asked me to notice and to report to him whether the number of underlines I was marking was gradually reducing day after day and if so st what pace.
Let me state, this practice of holding a pen to underline an unintelligible word , expression or sentence , continues, though its numbers are not too many, but the same are nevertheless not wholly absent.
But the unfortunate thing is that I have lost touch with Hindi reading and writing and am placed in virtually the same position with respect to it, where I had once stood in terms of English language, when Surender Babu, my revered professor of English, now no more, had admonished me after throwing my answer book on my face.
As months rolled by, the read marking became fewer. Even this day , my habit is unaltered though the markings have become scanty. It's getting scantier is not a matter of concern, but what really leaves me wondering is my difficulty that has graduated into different area. Now I am unable to find much substance in the writings and rather fail to digest the tricks inherent therein which in early days our writers did not either practice or attempt at mastering. 

Mind doesn't mean brain. Brain is just a hardware in the human system. As in computer, hardware is that which one may touch. Software is that without which the hardware is just a box containing metals, wires, chips and all that we may rip apart and reassemble. Devoid of the software, human brain is likewise a box bearing scrap substance.
Not to speak of human mind, even human brain is an unexplored terrain. Going by its apparent shape, size , stuff and configuration etc., it may not reveal that which distinguishes it from the less evolved species, monkey for instance . What makes the difference is the software therein loaded which stay elusive.
The strides which humanity has made since the advent of wheel, followed by the scores of achievements attributable to science and technology, human kind appears to have reached that thresh hold from which mysteries may soon be beginning to unveil its secrets. The biggest of all secrets lies in the mysteries that human mind hides, especially hiding its versatility of an unthinkable magnitude.
Mystics, philosophers , spiritualists and sacred texts contain umpteen resources to offer an insight into these mysteries but those are the areas falling out of the bounds of that imperial base which science considers as its mainstay, besides or apart from or divorced from which, no reality, howsoever logical or convincing, would stand rejected outright.
Even in this rejection mode  or mood which science sternly maintains, the computer and IT technology has reached a stage that may prove to be a take- off point for the imperial base if the scientific discipline to evolve, paving way for the involution  of wisdom, discovery, enlightenment and revelations about the mysteries that human mind hides from man's perceivable range. It is here that the computer and IT technology seems to be coming to the aid of the seekers who might soon detest their hitherto cavalier rejection of the first and the foremost philosophical concept that it is wrong to assume that all mind is in the body, in that the first and the foremost clue to the access into the mysteries of human mind is the reality that all mind isn't in the body, as it extends beyond and is not any entity separate in or by itself, but is rather an integral part of that whole which may be accessed, discovered and recognised as Universal Mind.
But what has the computer or IT Technology to do with this? It is this answer that lies in store for the mankind to discover as soon as the said technology grows a bit more, so as to effect involution into the human concept which too is evolving at its own defined pace.
(More to follow. On www.rajeshsahai.blogspot.in)

It is not only  a Masrat nor an Alam, but the entire genre of anti-Indians who are the product the  Nehruvian misdeeds that Congress and its manifest and unmanifest allies in the outfits of Lalus, Mamtas, Mulayams, covertly carry forward to serve their electoral politics. The negativity on the above front has so much deluded the unlettered masses, including even the unlettered amongst the so called literates, that a Modi is bound to fail despite all his bona fide, unless of course he has not only vision, but also extraordinary powers of the kind we are told Lord Krishna had in the Dwaper Age. So it is better , not to over expect as long as the mischievous elements in the Indian politics and in the Indian Electoral segments, last and support one another.

Reappraise civilisation. Apply simple arithmetics. Just some subtractions, one after the other.
Man discovered wheel. That produced speed . Man's race against time augmented once speed found wings to fly, conquering the skies followed by space but even that was preceded by the discovery of energy in its variants beginning from electricity that grew into the field of electronics.
Conceive of a civilisation, bereft of the above, in its historical progression. Where do we stand? Amid a sea of 'nothings'?
To crown it all, we have computer and I.T technology. What has this technology gifted to mankind is understood more than can be explained in plain words. Unfortunately, however, there is one very conspicuous aspect of this technology which as a direct bearing on human evolution and in man's quest to discover the unexplained , unexplored and little known potentials of the human mind which must be credited with achieving the milestones said above.
It is a scientifically acknowledged fact that only 10% of human brain is active, if not less, whereas the rest 90% or may be even more lies inert. It is this inert segment which marginally or slightly gets illumined, yielding miracles that produced wheels, wings, electrical energy with all its variants, so on and do forth.
The advent of computers with its attending companion namely IT Technology, is about to gift the man kind with an opening, apart from what it is ordinarily perceived as having delivered or promising . What's that? Exploration of the mysteries of nature through the brain, coming to man's avail as a conduit. This mystery , this , now young technology, mysteriously hides in store for the future, which the posterity is bound to come across, in involuntary progression.

(More to follow)

 KUTARK, and the vanquished English Scholar.

What is rich? What is poor? Absence of one proclaims the presence of another.
Both correspond to the absence of or the presence of resources, in one or the other form or format.
We were discussing the comparative status of English language with Hindi. A scholar in Hindi literature would not concede any inferiority in comparison with English, though English is acknowledged to have acquired wider acceptance owing especially to its usage versatility. Hindi might be less, rather much less, in circulation on the global scale, but its literature , if combined with its parent script, Sanskrit, is still a branch of language that would leave the world regret its lack of its knowledge, peripheral, workable or deep, whatever.
The vociferous  Scholar who had been batting so tenaciously for English refused to give up, despite his strenuous arguments getting jaded, hence he advanced more arguments in the hope that the respondent's spirit would soon flag , which in fact did flag, forcing him to give up. But before he gave up, an interlocutor butted in, telling both that they had both misconceived. By intellectualisation , nothing could either be proved or disproved . Proof of a thing proved only the inadequacy of the respondent , rather than of the subject matter which failed for want of better logic.
But then how to draw an inference, if discussions would not yield results?
The interlocutor showed an easy way, a practical one.
He said, as two vying individuals to buy an Auddi or a Metcedez Benz. One who buys is rich. One who gawks is poor. It is so simple. No need of long wasteful arguments.
But then how to coarse the richness of a language? Asked both the contestants .
It is likewise simple, told the interlocutor.
But how, he was asked.
The interlocutor uttered a word in Hindi, KUTARK. He asked the scholar , the votary of English  language to cite its English equivalent.
SOPHISTRY. Pat came an answer, explaining what it means. It means a subtle, tricky, superficially plausible, but generally fallacious method of reasoning, a false argument; sophism.
But these expressions are scarcely synonymical with  KUTARK. Just see the cutting edge that the word KUTARK exudes as against which sophistry is too maimed an expression which has no front foot to  exhibit its aggression , it is too much on the front foot.
In utter exasperation, the English scholar closed the debate, shooting the last arrow he was left with in its quiver. He said, language stems from human character that expresses its emotions and thought currents that arise in usual interacts and intercourse. KUTARK is a habitual Indian way of life, hence the expression finds its natural habitat in the Hindi language. But a Britisher is unaware of this human faculty, having failed to give up its characteristics, of calling a spade a spade. They ditch to logic. It may be misconceived or even fallacious but never to the extent of being that which may be defined as KUTARK , much less of the kind Congress still uses vociferously against the Midi Government, oblivious of its size shrunk to a pitiable 44 in the Lol Sabha.

Eulogy and calumny are the two exact features that we Indians covet and have endearingly  mastered. Eulogy is high praise. Calumny is its antonym. There is nothing unusual about this, one may say, citing this to be the global culture . What is worth decrying is not the reaction in its extremes, but the absence of rational justification for such collective responses that defy reasoning. An unreasoned reality must be fake despite being sheathed as real.
There are umpteen historical instances of aberrations inherent in false praises or uncalled for condemnations that man kind hurled on the belatedly accepted and acknowledged epitome a of creativity. Wasn't Christ crucified. What did we do to Gallalio, Socrates, Mansoor, and many more whose accounts are buried in anonymity?
Now coming to the point at hand, it is neither a Gandhi, nor a Nehru, nor an Indira, nor , in the present scenario, a Modi, nor a Mulayam, Lalu, Nitish, Mayawati, Mamta, JayLalita or whatever that warrants mention, much less either eulogisation or criticism. What actually deserves mention is the human properties or deficiencies each might be credited or discredited with. Facts are sacred, opinions are free. Where a fact is presented, there may arise analogies about its veracity, but when an opinion is expressed, there are no fetters, like kids clap in excitement when a Tusker stalks in its gait, but what do dogs do? The latter bark. None may be discarded as wrong, both being justified in respective right of each.
So when an opinion is expressed, bereft of and contrary to socially acknowledged rationale, the one opining involuntarily identifies himself with that barking species, but when it is other way around, human virtues of admirable standards are reflected.
My friend Mukutdhari Agrawal , for instance, expressed his reservations about Baba Ramdeo who, on the one hand declined a national honour, but on the other reps mum when a ministerial status is conferred on him by the state of Haryana.
My point is simple. Mukutdhariji or the likes of him, are intellectuals of the category of opinion makers in the society. When commenting about a baba, a Bokhari or a swami, or a spiritualist turned parliamentarian, what definition of the role under reference is conceived by a commentator? A spiritualist is cooling his heels on charges of rape, another for culpable homicide and yet another for many more things. So? Why not analyse, instead of sitting in judgment about the whole class to which each claim as belonging?
Better discuss instead of taking a peripheral view, embracing that which unlettered masses ordinarily do. That makes me feel that illiteracy is taking roots among the literates. That is of course deplorable.

What Aspiration is to Ambition, is Virtue to Vice. Do you agree? If not reason out.

Let me project my view as regards the distinction between aspiration and ambition.

What is inspiration? That which prompts one into some kind of action in the hope of bearing fruitful results. Inspiration comes from without. There is a prime mover within which motions one into action by an external influence. That is inspiration. What if the prime mover within motions one into action by an internal prompting , as distinguished from that external which one registers as inspiration. That prompting from within is another variant of inspiration . Call it aspiration. An aspiration involves self focusing.

But when the focus projects to an outward target which exists in visualisation rather than in vision perceptible by the senses, it is ambition. 

The difference between ambition and aspiration is akin to that between a dream and a vision. Dream has to be realised. Vision is there to be materialised.

Ambition calls for endurance against stress. One has to wade through shrubs of stress and strain in reaching the goal that requires exoteric exercise. Aspiration yields serenity and self discovery at each layer of accomplishment, whereas even non-accomplishment at any stage would still fetch introspective serenity and self discovery, provided one chooses to retain the aspiration as that, instead of altering its identity as something in the proximity of ambition.

Aspiration is noble. Ambition is ignoble. The former is a virtue, the latter a vice.

This is with reference to a post on the face book which is not noteworthy, as much as the comments thereto are. It is a reflection  of  what the young generation thinks about Gandhi. They are wrong or they are  right or they are neither, is not the point. Point is this little that Gandhi himself was a follower of a doctrine but the so called Gandhians have erred in bypassing  and thereby enveloping that doctrine from the vision of the followers, in their misadventure,  projecting Gandhi as an original preceptor that he was not.
To be more clear, let me tell you that you or even I do have some philosophical allegiance with something that you or I consider great. Now if the practitioner attains or is projected as  having attained some success,  it is not the practitioner's deeds liable to be projected as any self sustaining doctrine, overlapping that doctrine which the practioner himself was dedicated to, as a practitioner (rather than as an adept).
This is where Gandhi stands overlapped by the half baked doctrine that Gandhism purports to be, bereft of the source that powered  it.
Gandhi drew inspiration from Bhagwat Gita. He practised it. You may even take an exaggerated view to say he mastered it, but at least dont project each word of Gandhi as biblically eternal, especially when there are umpteen number of instances reflecting naivety on the part of those including Nehru whom posterity will never excuse as long as Pakistan, Kashmir and like issues continue to  haunt India ; and the Indians continue to be persecuted unendingly.

SCIENTIFIC TEMPER

It is one thing to to pretend, having a scientific temper.  It is another thing to rise above our self defined limitations that envelop our personality under varieties of self deceptions.
IT and Management streams are today considered prime segments after which the upcoming generations make a bee-line. There is hardly any body so unfortunate today who might be ignorant about the outlines of these two fast emerging and evolving segments.
But the biggest misfortune of this era is that the even the primacy of these two segments has failed to open up conceptual vista in the human kind despite the inescapable impact of its material substance.
In our early years, there were scores of questions about the mysteries of universe and nature that were difficult to either understand or explain, without indispensable God intervention. All that one could fail to understand or explain, would be assigned to the God's domain, shutting further questioning or answering.
Gone are the days of unanswered mysteries which would require to be punctuated by the domain of God for every question that would fail to fetch a stock answer. This is so, not about all that may be asked, but at least about all that we had been asking but were greeted with a volt faced ones who claimed to know more than we did.
It is in this backdrop, it is worth recounting the plenty of unresolved issues which today seem ready with answers without formal questions being framed to elicit resolution.
That brings us to the study of the human mind, the pivot from which all unresolved issues might seem straightened and sorted out, leaving little to leave us dazed.
The beginning point of this theory might seem weird, but facts are ,at times, stanger than fiction. The weird facts, stranger than fiction is that it is not true to say that all mind is in the body.
The contrary thereof is rather yrue, that all body is in the mind.
Which means, the mind, extends even beyond this physical body.

(More to follow)
To be posted whole hog on
www.rajeshsahai.blogspot.in