Wednesday, November 13, 2019


Photography is imprinting Durability in moments through images.

Imprinted images to be reflected by others.

One feels younger, others reflect lesser.

Cherishable moments must continue my life to make it LIVE.  

Thursday, October 31, 2019

Socially-Unrest MIND

Unrest for Others’ is Leadership
What and how one be a volunteer?
Is that must be away on travel
Lookout for need and learn
Only gifted one, heavenly send?

pass a smile when you meet any
you are not sure what you could do
don’t do anything for others’
see that brings smile inside you

when any need a warmth
I unvoluntary stretch my arms
That is volunteering for me
That are leadership and politics

Not too much to do see a smile
Lift the cloud in others’ life
Give a word that ‘I am with you’
Make they learn LIFE is to live

A candle glow like the sunshine
Share the candle of love and care
It spreads like the rays from far
The splendid light in fullness

 A day will know that your smile
Had the peace that was for the world
World around you in trouble
That uneasiness in you for peace

World will not know the mind
Mind in manas that is in unrest
Unrest due to want of rest in life
Life of not-self but of others need

hear all giving ways and means
They have no concern on you but
Love to show concern on you
So just hear and listen not

Turn your manas deep in you
vibes and calls that you have
search for it and see what to do
you find the ways to serve all

all it takes is to see you are you
the human you inside for all
the social being they want you
social and human is original

You will be unrest for others’
concern for others’ make you
dull and moody and upset
shows you have leadership

Monday, October 21, 2019



1. When BHAKTI enters FOOD,
FOOD becomes PRASAD,
2. When BHAKTI enters HUNGER,
HUNGER becomes a FAST,
3. When BHAKTI enters WATER,
4. When BHAKTI enters TRAVEL,
5. When BHAKTI enters MUSIC,
6. When BHAKTI enters a HOUSE,
HOUSE becomes a TEMPLE,
7 When BHAKTI enters ACTIONS,
8 . When BHAKTI enters in WORK,
WORK becomes KARMA,

9. When BHAKTI enters EXERCISE
10. When BHAKTI enters a MAN,
MAN becomes HUMAN..

Monday, August 12, 2019


  • The Indian system of counting is probably the most successful intellectual innovation ever devised by human beings. It has been universally adopted. ...It is the nearest thing we have to a universal language.
    • John D. BarrowThe Book of Nothing (2009) chapter one "Zero—The Whole Story"
  • I shall not now speak of the knowledge of the Hindus … of their suitable discoveries in the science of astronomy—discoveries even more ingenious than those of the Greeks and Babylonians, of their rational system of mathematics, or of their method of calculation which no words can praise strongly enough; I mean the system using nine symbols.
    • Severus Sebokht, quoted in The Wonder That Was India, A.L. Basham. Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.
  • It is India that gave us the ingenious method of expressing all numbers by ten symbols, each receiving a value of position as well as an absolute value; a profound and important idea which appears so simple to us now that we ignore its true merit.
  • We owe a lot to the Indians who taught us how to count, without which no worthwhile scientific discovery could have been made.
    • Albert Einstein, source: Ignited Minds: Unleashing the Power Within India, A.P.J. Abdul Kalam. Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.
  • In order to instill a proper and well-founded pride in Hindus, it is (once more) most important to restore the truth about Hindu history, especially about Hindu society's glorious achievements. In technology, it cannot match China, which was the world leader until a mere three, four centuries ago. But in abstract sciences like linguistics, logic, mathematics, Hindu culture has been the chief pioneer.
    • Elst, Koenraad (1991). Ayodhya and after: Issues before Hindu society.
  • In the Vedic Age, India was very religious, but it was also ahead of the rest in mathematics and astronomy. Thus, the geometry of the Shulba Sutras, geometrical appendices to the manuals of ritual (Shrauta Sutras), include the oldest known formulation of the theorem named after Pythagoras, developed in the context of Vedic altar-building. Modern Hindus are fond of recalling this scientific element in their tradition, e.g. by quoting Carl Sagan: “Hindu cosmology gives a time-scale for the earth and the universe which is consonant with that of modern scientific cosmology”, as opposed to the limited Biblical-Quranic cosmology, which was protected against more far-sighted alternatives by a vigilant religious orthodoxy.
    • Decolonizing the Hindu Mind, 2001, p. 29-30, by Koenraad Elst
  • It is clear how much we owe to this brilliant civilization, and not only in the field of arithmetic; by opening the way to the generalization of the concept of the number, the Indian scholars enabled the rapid development of mathematics and exact sciences. The discoveries of these men doubtless required much time and imagination and, above all, a great ability for abstract thinking. These major discoveries took place within an environment which was at once mystical, philosophical, religious, cosmological, mythological and metaphysical.
    • Georges Ifrah. source: The Universal History of Numbers, Georges Ifrah. Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.
  • Ancient Indian culture has regarded the science of numbers as the noblest of its arts … A thousand years ahead of Europeans, Indian savants knew that zero and infinity were mutually inverse notions. In short, Indian science was born out of a mystical and religious culture and the etymology of the Sanskrit word used to describe numbers and the science of numbers bears witn The early passion which Indian civilization had for high numbers was a significant factor contributing to the discovery of the place-value system, and not only offered the Indians the incentive to go beyond the calculable physical world, but also led to an understanding much earlier than in our civilization of the notion of mathematical infinity itself.
    • Georges Ifrah. source: The Universal History of Numbers, Georges Ifrah. Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.
  • Nesselmann observes that we can, as regards the form of exposition of algebraic operations and equations, distinguish three historical stages of development... 1. ...Rhetoric Algebra, or "reckoning by complete words." ...the absolute want of all symbols, the whole of the calculation being carried on by means of complete words, and forming... continuous prose. ...2. ...Syncopated Algebra... is essentially rhetorical and therein like the first in its treatment of questions, but we now find for often-recurring operations and quantities certain abbreviational symbols. ...3. ...Symbolic Algebra ...uses a complete system of notation by signs having no visible connection with the words or things which they represent, a complete language of symbols, which supplants entirely the rhetorical system, it being possible to work out a solution without using a single word of the ordinary written language, with the exception (for clearness' sake) of a conjunction here and there, and so on. Neither is it the Europeans posterior to the middle of the seventeenth century who were the first to use Symbolic forms of Algebra. In this they were anticipated many centuries by the Indians.
  • C'est de l'Inde que nous vient l'ingénieuse méthode d'exprimer tous les nombres avec dix caractères, en leur donnant à la fois, une valeur absolue et une valeur de position; idée fine et importante, qui nous paraît maîntenant si simple, que nous en sentons à peine, le mérite. Mais cette simplicité même, et l'extrême facilité qui en résulte pour tous les calculs, placent notre système d'arithmétique au premier rang des inventions utiles; et l'on appréciera la difficulté d'y parvenir, si l'on considère qu'il a échappé au génie d'Archimède et d'Apollonius, deux des plus grands hommes dont l'antiquité s'honore.
    • It is India that gave us the ingenious method of expressing all numbers using ten characters, giving these numbers simultaneously a value absolute and a value of position; a fine and important idea, which seems so simple now, that we hardly appreciate its merit. But this very simplicity, the extreme ease resulting in all calculations, place our system of arithmetic in the first rank of useful inventions; and we appreciate the difficulty of achieving this, considering that it escaped the genius of Archimedes and Apollonius, two of the greatest and most honored men of antiquity.
    • Pierre-Simon LaplaceExposition du Système du Monde, Vol. 2 (1798) also quoted in Tobias DantzigNumber: The Language of Science (1930).
  • My confidence in our shared future is grounded in my respect for India’s treasured past—a civilization that has been shaping the world for thousands of years. Indians unlocked the intricacies of the human body and the vastness of our universe. And it is no exaggeration to say that our information age is rooted in Indian innovations—including the number zero.
    • Barack Obama. Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.

We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made.

Marti Luther King - INDIA TRIP

India Trip

From the early days of the Montgomery bus boycott, Martin Luther King, Jr., referred to India’s Mahatma Gandhi as “the guiding light of our technique of nonviolent social change” (Papers 5:231). Following the success of the boycott in 1956, King contemplated traveling to India to deepen his understanding of Gandhian principles. To King, “India is the land where the techniques of nonviolent social change were developed that my people have used in Montgomery, Alabama and elsewhere throughout the American South” (Press Conference 02.10).
That same year, Pandit Jawaharlal Nehru, India’s prime minister, made a short visit to the United States. Though unable to meet with King, Nehru inquired through diplomatic representatives concerning the possibility of King traveling to India in the future. King’s other obligations intervened with his schedule each time he intended to travel: traveling to Ghana, finishing the memoir Stride Toward Freedom, and addressing Izola Ware Curry’s attack in Harlem. As he slowly recovered from this last near-fatal encounter, King decided it was opportune to move forward with his India plans.
King secured funds for his trip to India from the Christopher Reynolds Foundation, the Montgomery Improvement Association, the Southern Christian Leadership Conference, and Dexter Avenue Baptist Church. Co-sponsors of King’s trip, the American Friends Service Committee and the Gandhi Smarak Nidhi (Gandhi National Memorial Fund), headed by Secretary G. Ramachandran, arranged King’s meetings with Indian officials and Gandhian activists.
On 3 February 1959, King, his wife Coretta Scott King, and his MIA colleague Lawrence Reddick, departed for a five-week tour in India. After minor weather delays, the King party finally arrived in New Delhi’s Palam Airport on 10 February, welcomed by G. Ramachandran and Sucheta Kripalani of the Gandhi Smarak Nidhi.
King told a group of reporters gathered at the airport, “To other countries I may go as a tourist, but to India I come as a pilgrim” (Papers 5:126). During his time in Delhi, King discussed his perspectives on nonviolence with various heads of state: prime minister Pandit Jawaharlal Nehru and vice president Sarvepalli Radhakrishnan. According to Coretta Scott King, he compared the sessions with the founders of independent India to “meeting George Washington, Thomas Jefferson, and James Madison in a single day" (My Life With Martin Luther King, Jr.).
King shared reminiscences with Gandhi's close comrades, who openly praised him for his efforts in Montgomery, influencing nonviolent philosophies in global spheres of conflict. King’s meetings with satyagrahis and his interactions with the Gandhi family reinforced his belief in the power of passive resistance and its potential usefulness throughout the world—even against totalitarian regimes. In discussion with students at New Delhi University, King talked about the true nature of nonviolent resistance, noting that “we are going through the most exciting and most momentous period of history” (Papers 5:234).
As King left the capital, he ventured onto Patna and Gaya, discussing decentralist ideologies with independence activist Jayaprakash Narayan and visiting Budh Gaya’s historic Buddhist temple. After passing through Shantiniketan to Calcutta, King inquired the press about their perspectives on problems in India and the persistence of Gandhian influences in society. In a crowded student meeting, he emphasized colored people’s struggle for freedom and justice around the world. “We have come a long, long way,” King said, “but we have a long, long way to go” (Bristol's Diary).
In Madras, he met Swami Vishwananda, an individual at the heart of the nonviolent movement to eradicate untouchability ideologies. Vishwananda, like many others, expressed his gratitude for King’s visit and his fight for justice and equality. On February 20th, King arrived at Gandhigram and listened to scriptures from Hindu, Muslim, Christian, and Buddhist sources. Unlike other major addresses, King’s devotional message was translated for his audience.
After leaving Gandhigram, the Kings visited the Gramdan and Harijan villages, where he engaged in discussions of policy decisions and inspirational leadership of the highest order. In conversations, King joined in common Indian practices and witnessed how N.E.S Block Workers provided aid to villagers. Traveling to the southern tip of India, the Kings briefly journeyed to Cape Comorin near Trivandrum. He later accounted, “This is the point where the land of India ends and the vast and rolling waters of the ocean have their beginning. It is one of the most beautiful points in the world.” By the time they flew to Bangalore on 24 February, Bristol had observed that “both the Kings (especially King himself) are JUST PLAIN EXHAUSTED and very understandable have been so for months before coming to India” (Bristol's Diary).
One of King’s most memorable experiences was residing at Mani Bhaven, Gandhi’s Bombay residence. He noted in the guestbook: “To have the opportunity of sleeping in the house where Gandhiji slept is really an experience I will never forget” (Papers 5:134). At a later meeting with African students in Bombay, King defended the use of nonviolence as a more effective tool of resistance. “They felt that non-violent resistance could only work in a situation where the resisters had a potential ally in the conscious of the opponent,” King accounted. Instead, he discovered that “they, like many other students, tended to confuse passive resistance with non-resistance” (Papers 5:234).
King delivered one of his most moving speeches at the Bombay public meeting on the 27th, during which he challenged the assumption of “people being adjusted to their environment.” Instead, Bristol recalled King speaking of “the suffering, the exploitation, the injustice, and the degradation of human beings” (Bristol's Diary). Calling upon the people to resist the social evils of their time, King moved the crowd with his words as the room buzzed with a sense of chemistry. On March 1, the Kings traveled to Ahmedabad, where they visited the Sabarmati ashram founded by Gandhi and where he began his 1930 Salt March to the sea. Vishwananda recalled that “the Kings had a great experience going round the hallowed place and meeting in prayer the six hundred” residents, many of whom were untouchables. On 3 March, King drove to Kishangarh, where they met with Vinoba Bhave, the leader of the Indian Bhoodan movement. King pressed Bhave about the limitations of nonviolence, to which he responded, “non-violence and its effective appeal to others require faith. Mere arguments and persuasion are not enough” ("Bristol to Johnson")
King finished off the last leg of his trip by returning to Delhi. On 9 March, he made a farewell address to reporters at the Gandhi Smarak Nidhi, which later broadcasted on All India Radio. During the speech, King reflected “that the spirit of Gandhi is much stronger today than some people believe" (Farewell Statement).
Throughout King’s travels, he began reflecting on the similarities and differences between India and the United States. He observed that although India was rife with poverty, overpopulation, and unemployment, the country nonetheless had a low crime rate and strong spiritual quality. Moreover, the bourgeoisie—whether white, black, or brown—had similar opportunities. Upon his return from India, King compared the discrimination of India’s untouchables with America’s race problems, noting that India’s leaders publicly endorsed integration laws. “This has not been done so largely in America,” King wrote. He added, “Today no leader in India would dare to make a public endorsement of untouchability. However, in America, every day some leader endorses racial segregation” (Papers 5:143).
In India, King, Coretta, and Reddick received invitations to hundreds of engagements. “We received a most enthusiastic reception and the most generous hospitality imaginable, King would recall. “Almost every door was open so that our party was able to see some of India’s most important social experiments and talk with leaders in and out of Government, ranging from Prime Minister Nehru to village councilmen and Vinoba Bhave, the sainted leader of the land reform movement” (Papers 5:143).
The coverage of the Montgomery bus boycott by Indian publications fostered King’s popularity through the nation, welcoming supporters at every leg of the trip. “We were looked upon as brothers with the color of our skins as something of an asset,” King remembered. “But the strongest bond of fraternity was the common cause of minority and colonial peoples in America, Africa and Asia struggling to throw off racialism and imperialism” (Papers 5:233). The African American and Indian overlapping minority experiences drove conversations of racialism and imperialism. Shared philosophies of liberation sparked numerous conversations as King shared his views on the race question before numerous public meetings.
King’s trip to India had a profound influence on his understanding of nonviolent resistance and his commitment to America’s struggle for civil rights. In a radio address made during his final evening in India, King reflected: “Since being in India, I am more convinced than ever before that the method of nonviolent resistance is the most potent weapon available to oppressed people in their struggle for justice and human dignity. In a real sense, Mahatma Gandhi embodied in his life certain universal principles that are inherent in the moral structure of the universe, and these principles are as inescapable as the law of gravitation” (Papers 5:136).


Account by Lawrence Dunbar Reddick of Press Conference in New Delhi on 10 February 1959, in Papers5:125–129.
James E. Bristol to Dorothy Bristol, 25 February 1959.
James E. Bristol to Corinne B. Johnson, 17 April 1959.
James E. Bristol's Tour Diary with Martin Luther King, Jr., Febraury—March 1959
Introduction, in Papers 5:4–7.
King, Farewell Statement for All India Radio, 9 March 1959, in Papers 5:135–136.
King, “My Trip to the Land of Gandhi,” July 1959, in Papers 5:231–238.
King, Statement Upon Return from India, 18 March 1959, in Papers 5:142–143.
(Scott) King, My Life with Martin Luther, Jr.,1969.
Vishwananda, "I Go Round with the Kings," p. 7.

This entry is part of the following collection

Wednesday, January 31, 2018