Friday, August 31, 2007

The waves of love



Its not very common that I like the songs of that artist whom I reject once. But this time I had to change my opinion for one artist. Shail is one of the singers whom I never liked. I wont say that he doesn't sing good or I have some personal problem with him but its just that I don't like the songs and the feelings in them which are sung by him. That was till 3 days back.
Sail has come up with an album called "Aitbaar".Well as I said, I don't like the songs sung by him and the same is true for the songs of this album too except one. Yes this time there is an exception. He has come up with a song, yes just one song in his latest album which is named as "Heeriye".Its a Punjabi song. Though Shail is not very good in Punjabi and also his diction is not so clear in the language but the feeling he has put in this song is truly appreciable. The feeling of a guy whose gal has left him, the pain in the tears of that guy whose heart is broken by no one else but his own gal, his own love, that feeling is so truly explained by Shail both by his vocals and the lyrics in the songs. This song is one of the best songs, I would say that Shail has sung up til now. I have listened to this song numerous times and yes it is capable to bring tears in your eyes. That's a fair warning I am giving if you are emotional and think too much!I am putting up the entire song here both in Punjabi and than in English. I really appreciate Shail that he sang a song like this.I hope and wish he would come up with more songs like that in future also. Here is the song:

Sohniye heeriye teri yaad aandi e,
Seene vich tarapada hai dil, jaan jandi e!
Tu hi jind meriye, dil da karar ni,
Tu aa ja tainu rab da wasta, udeekdan main tera raasta!
Kinna tainu chawan, en na samjhi tun!
Tere naam kiti eh jindagi!
Jadon tun milengi tainu dasange, tun hi meri jindagi!
Tu hi jind meriye, dil da karar ni,
Tu aa ja tainu rab da wasta, udeekdan main tera raasta!
Sohniye heeriye.....(repeat)
Soona soona hai mere dil da aashiana hai, Sooni yeh jameen soona aasmaan!
Khoya khoya rehnda hai mera pagal dil, aa jaa laut ke hun aa v aa jaa!
Tu hi jind meriye, dil da karar in,
Tu aa ja tainu rab da wasta, udeekdan main tera raasta!
Sohniye heeriye teri yaad aandi e,
Seene vich tarapada hai dil, jaan jandi e!
Sohniye heeriye teri yaad aandi e,
Seene vich tarapada hai dil, jaan jandi e!

And here is the meaning of this song in English:

Oh my love, I am missing you so much!
In this body, heart is having so much pain and I am dieing here!
You are my love, you are the heartbeat of my heart,
For God sake, please come back to me, I am waiting here for you!
You didn't understand how much I loved you, I wrote this life on your name!
When I shall meet you, I shall tell you how much you mean to me!
My heart is empty without you in it,
this earth and sky are also colorless, useless for me without you!
This heart of mine is always lost without you,
Please come back. Now Please come back to me!
Oh my love, I am missing you so much!
In this body, heart is having so much pain and I am dieing here!
You are my love, you are the heartbeat of my heart,
For God sake, please come back to me, I am waiting here for you!

I am not sure that you would like the song or not?I have heard that one has to be practical but I guess and believe that love is not something which you can do by being practical. Its a matter of heart, not of mind. Mind is good and should be applied in making deals, not relations. Relations are made and should be from heart!If you think in the same way, I hope you will enjoy the song. Someone said truly," love is an act of endless forgiveness. A tender look which becomes habit ."

The waves of life...



The horizon was dipped in beautiful colours!
A splendid visual treat for nature lovers!
The grand sun was just about to bid goodbye...
The charming moon was on its way in, with spirits high!
The water sparkled like gems galore!
I couldn’t have possibly asked for anything more!

As I ran unabashedly toward the shore...
The sea responded with an ambiguous uproar!
The waves though caressed my feet with a bubbly smile...
But, alas, the next moment they withdrew a painful mile!
I waited for them to return, full of faith and hope...
For I discerned this seesawing was fully in life’s scope!

I submerged myself in the wonderful sound of the waves...
It was just the kind of divine music for which one craves!
When from afar there came the distracting sound of a new rhythmic beat...
Perhaps someone who was to me meet and greet?!
There was darkness all around, but only for a while...
I could soon see a milky white horse come galloping in style!

I looked on as the stunning animal came to a halt.
But for its appearance, I could not trace who was at ‘fault’...
I hesitated just a bit before the animal saw me vault...
I knew I was the master and had to ride it alone...
Horse-riding skills I had to but someday hone...

As I rode away, it seemed like Nature felt no remorse!
To ask me to make mine alone the horse!
One more time, I looked back into the sea...
And saw just what I expected to see...

The waves had returned to the shore...
Of this seesawing, there would be more...
The charming moon was just about to bid goodbye...
The grand sun was on its way in, with spirits high!!

(Kallu Kudichitttu ezhuthiyathu alla ketto...)

Tuesday, August 28, 2007

Adieu my dear...


Today it rained heavily. In the early hours of the morning, I lay on my bed, so lazily. My mind was running to and fro into so many things. I was thinking of the day I went to the hospital...
How life changes! How life evolves!
I hate hospitals, especially I hate the particular odour thats usual in hospitals. Hospitals doesn`t cure sickness but make the people more sick. And, I hate the doctors cheating people for money and also those who prescribe unnecessary medicine. So, I have rarely been to a hospital.

That day I have to go to the hospital...to seem...I got his call...
He lay there on the bed...paralysed. It`s a blood clot in the brain and one of his leg and a hand has been paralysed. I sat there near him without knowing what should I talk or what should I do. Comforting him with words or kind is of no use. It`s the end of his life...everything about him is coming to an end. I sat there near him, and my memories ran back towards the good old days.
In those days I use to envy him for so many things. He was so handsome and intelligent. Lots and lots of girls and women use to wait for his eyes. Not only that, there were lot of things about him that any man would envy. He possessed much mental as well as physical strength.

When I was reeling into those good old days, one of his hand grasped my muscular right arm... "Ormayundo, endethum ithu pole alle undaayirunnathu?" (Do you remember, mine was also like this), he asked me. The next moment my eyes were in tears, and I tried to hide the tears. What life is this? How come such a great life has ended into a disaster? I have been a witness to so many lives...

I sat near him for hours...he was blabbering so many things... but, I was in my own world. In my world everyone lived so happily, so healthy and loving eachother. But, in the real world things are so different. Sickness, loneliness, poverty, war and much more... there will be no end to all these.
I got up, held his hand for sometime...bid him adieu...without any hope of seeing him ever again...

Monday, August 27, 2007

A shopping nightmare


People celebrate this Onam with full vigour. Chikun Gunea, corruption, poverty, all combined into one...unity in diversity or what I call equality. I thought of buying something for this Onam and I headed towards Big Bazzar, the shopping mall. Men, women, children, roadside hawkers, beggars, policemen with pot-belly, pick-pockets, male and female sex-workers, the roads were too crowdy. And I could not even fit my legs on the ground. I was taking great care not to miss my money and the mobile phone. People were pushing in and out eachother. As usual I was trying to walk like a cyclone, and all my strength could not give me the ground. Suddenly, I was being pushed down from the walkway, into the road. To get a balance I was trying to hold on something. My right hand grasped on something so tightly and I got the much needed balance.

Then...I was becoming aware of something unusual in my hand. Some pleasant softness..Something too soft...something so tender... an unusual feeling of tenderness... I was trying to find out what that was. To my unexpected horror, I found that it was a pretty young girl`s bosom, which I was cupping and squeezing with my hand. I was taken aback with a mild fear. It was an accidental grasp, but, here, in India, people usually create so much fuss at such things. If the girl creates an issue out of this? I could not imagine the climax even in my wildest dreams. I tried to leave the spot like a jet plane...with much ado I left the place and ran into the Big Bazzar..then only my heartbeat became normal.



My plan was to buy some jeans for me. There were thousands of jeans in that mall. But not even a single jeans were of good quality. In Kerala, it`s easier to fool Keralites albeit they seem to be intelligent with their 100% litercay. The Big Bazzar mall is fooling the Keralites. They will talk as if they are giving away every items in the mall for free. Actually the quality of their products is inferior and also you pay much more than the original price in the end. I have been to almost all the Big Bazzar malls in India, and the staffs there are so arrogant that I always felt like slapping their face.

They will even given you a gift voucher which is another way of attracting and fooling customers.
I spent nearly two hours and I selected three jeans of various colours. I went into the trial room to put on the cloths. I found out that the jeans were damaged ones. I threw them back into the shelf and left the mall cursing them for wasting my precious time.
This mall sells things of inferior quality and they claim they sell at cheaper rates. But, actually they are fooling the idiotic Keralites. Long live Maavali, Long live Onam, Long live idiotic Malayalees...

Saturday, August 25, 2007

Minnal- The Lightening...

This song may not be a great one. But...it strikes my heart like a lightening...
I happened to hear this song years back when I was in Chennai, and the first time I heard it, I fell in love with. The music is so melodious as well as the lyrics. There is a history behind this song which very few know. The director of the film was dissatisfied with the original lyrics written by the lyric writer. Then, the director asked his assistant to do something. The assistant director wrote the new lyrics within an hour, which the director approved. This song became a hit in those days and still loved by many including myself. Later, this film was remaked into other Indian languages. Years have come and years have gone...yet...wherever I am, when I hear this song, I am taken aback...

Friday, August 24, 2007

Vande Mataram- The controversy

Someone has filed a public interest litigation against the version of "Vande Mataram" composed by AR Rahman & sung by Lata Mangeshkar. I am really sorry for these people pestering the courts. They are against changing the composition structure of the song. Hey idiotic guys, why don`t you raise against some dirty muslims and mullahs in India who refuse to sing Vande Mataram and who claim it`s against their religion. Stop interfering in the freedom of art and please appreciate the novel ideas of a born artiste. Patriotism lies in the way you live and not in a musical composition.

Thursday, August 23, 2007

Pharis Aboobacker`s Interview

The media in Kerala is in a storm. The interview with Faris Aboobacker has created a controversy. One may like or dislike this,Kairali TV & Mr.John Brittas have done a good thing by telecasting this interview with Pharis. This has helped in creating a healthy debate in Kerala. Those media people who throw stones on Kairali should first re-think about their own dubious history & legacy.

Sunday, August 19, 2007

My Sweet Love


My Sweet...Sweet Love,

Memories of those days seem so near. It is not a distant memory, it is a nearby memory...the memory from yesteryears. At times I attacked you with my lips, so provocatively, with no warning. You ran like a deer and yet you came back with all the power of a tigress, to seduce me with your penetrating look. Those nearness and kisses infront of many prying eyes, on the road, in the bus, at the office.

Memories of yesteryears... The sweet scent of your lips always haunt me. Not only your lips...
The smell of lime and summer still lingers in the coarse brown black hair – unruly and angry – billowing in the vagrant winds of past; carelessly wriggling in and out of the rainbow band that struggles to stay put on the sides of an awestruck head that nods and shakes in wonder – drinking in the visions of rain crawling down the steep of your chin – hands frantically in motion, fingers opening and closing, drawing circles and abstractions around a figment of thought you can feel create ripples inside your head – but I can see it - so clearly, in your eyes burning bright with their light – I can see what you can only imagine.

Atleast, I once could. Now, you are so near me...like the yesteryears.

The dreams float lazily in the steaming mug of coffee – tossed carelessly by the window sill – with potted marigolds laughing and whispering – bathing in the plumes of steam of a hot sun – sinful coffee – and lazy dreams dressed in brown, tasting like chocolate powder – scald the tongue when sipped carelessly but addictive like the magic mushrooms in your eyes.

There is a low lying bed, and soft yellow pillows – squares and rounds – one, two, three, too many. Covers, with geometrical patterns, blue, red, green, pastels – white, black and gray – snug corners, warm and fuzzy – there are winter nights, and flashes of lightning – thunder and rain – open windows and wind carrying the smell of wet earth and the wetness at the base of my neck – inside your palms. There is a magic brewing, in between the whispers – strong arms, fuzzy chest – a secret promise of tangy taste of salt inside my mouth.

The sweat trickles down my back – hot summer evenings – the parapet by the sea – moist and clammy circles of dust cake my face – you lick the sweat off my fingers as I tell you stories. Wide eyed, amused and besotted, you sling my bag across your chest – you wonder why I won’t let you look me in the eye – you smell the intensity, but like a connoisseur – the lover stays back in the bed.

Sleepy, arms dangling, eyes lost – the dawn trickles in as we’re both sleeping – entwined and ensconced in frames of gold, silver and wood – snapshots, wild and roving, young and strong – you dip your fingers in the pot of luck and specks of star dust sticks to your skin like the fortune you carry inside your secret pocket.

There are the autumn evenings – withering leaves of ageing memories, the twigs, now crunching beneath our feet – scattered in the wind, across the winding pathway – knots of affections, cords tightening, bringing you so close of me that my chest hurts with the heaving – passion and guttural choking laughter – as your hands muss my unruly black brown hair.

Grave silences, sometimes welcome, but punctuated with the fervent look in your eyes – wild, making me come alive – diminutive eyes, sorrowful, trying to wipe the imaginary tears off my face, while I’m still lying in your arms but you’re too far away, deep in sleep – fingers lightly brushing the rose tinged sadness off my face – but you never forgot to brew the coffee – the way I liked.

Still do.

Scores of angry words – bursts of passion – followed by the rigors of sensual provocations – sometimes hurting, often bewildering. But mostly leaving me dazed – your colors – a rush of dark, but addictive strength, your eyes reading me, but not comprehending, the way you itched inside me – you, the way I saw you.

Running amok – in the fragrance of spring – your feet walk carelessly over the carpet of green, singing songs, making love to me – your eyes still roving, all over me – you sense the surrender – I feel it – deep within me - fingers dipping in the warm stream of present, past a memory – a flick of a finger when you dust the imaginary delusions off my face and ask me if I know how much you love me – cant I see it in the things that you do – the way you touch me – the way you hold me – they way you take me back – even when I’d lost myself along the way so long ago that I cant even retrieve the memory of me – as I once used to be.

I nod yes – you can read my thoughts – see the wilderness gaping at you – curtains parting and you can smack at the surrender, playful and noisy – innocently wild and notorious for peeping out at all the wrong moments.

I’m in your arms again – under the covers – the geometrical patterns sticking my skin – your sweat smells like tarts – and there is the bliss of warm rush of blood on my face.

Lost eyes – wandering - wondering – if something is yet so wrong with me – love happens – in a moment – and in a moment lost – is the love lost too?

You hold me – love me – you fan my fantasies with your sweat – you walk the walk for me – thorns sticking out of your feet – I have tasted your blood as you bit deep in to my lower lip – I can taste the red. It`s not the redness of your lipstick, it`s the redness of blood.

Still a memory haunts.

It’s my newest lover letter to you.

Memories power my vigour, memories strangle my death, memories gives me life...

All my love, my Sweet...
The love has not changed...

ANAND

India...Oversimplified...






India... This is the country I was born in and have lived all my life in yet I know so little about. This is the country I come back to every time I go abroad and this is the country, which gives me an identity in this global village. This is the country, as I was given to understand in geography classes, which is so huge and that it stretches from Himalayas to the north to the Indian Ocean in the South, from the desert in the West to the borders of Myammar on the East. Then I heard some controversies that the world map doesn't adequately reflect India in terms of its size. In between these 4 corners India encapsulates states, religions, castes, tribes and what have you. This is a country so huge that it will take me a lifetime to understand just one aspect of its complex fabric. What is this country about anyway? They say you got to start with the history of the nation to understand its present. But then some say that history only clouds our opinions and we need to look at just the present with an open mind. As I ask myself this question I feel my vision is restricted as I can't look beyond my immediate community, Delhi (nation's capital), north India and my ideas and beliefs of what this country is like. I have come to realise that I can't think of India in one thought. Because there is no one India and there is no way one thought can cover all of India. I see so many versions of India around me and as I try to write about it my mind struggles to grasp the complexities of writing about this country (or atleast my version of it) in a few paragraphs. So much I read and so much I hear about this country and that just ends up confusing me even more. I think anyone (including me) who writes about this country in a few paragraphs should be accused of oversimplification.I can't explain this country to myself. There are so many contradictions to this country that no one view can hold fort but then if my explanation is full of contradictions and riders then it all comes out as a net zero. The other day I was looking at the Lonely Planet for India and this is what it had to say on its cover - "More than 330 million Hindu deities, one billion people and a burgeoning software industry - India is as dynamic as it is enduring" I was like gosh! It must be so difficult to write a guidebook on India. Where do you start and where do you end? and which class of people do you target ?I think India suffers a lot because of oversimplification. When we Indians say- oh! India is like this and India is like that, these general statements we make, we are being unfair as much to the country as to our fellow countrymen. This oversimplification stems from the fact that we don’t understand our country and we are not ready to admit this fact. So to hide it all we say India is like this and like that. Which is sad because there is really so much more to this country than what our small horizons permit us to visualise. These generalisations lead to a lot of clichés when it comes to India and Indians. One of them is about the success of the Indian diaspora. They say that Indians are sosuccessful abroad but then can't do much in India. But then who are the people who get the opportunity to go abroad? It is the cream both in terms of intellectual and financial resources that anyways have a huge chance ofsucceeding in India. The fact that most of these people are such a nuisance when they come back to India is ofcourse not talked about at all. There is also I feel a lack of pride (confidence, trust) in the country. Lack of trust in indigenous solutions to surmount our challenges. I mean an indigenous solution is not even considered while looking at various possible alternatives. This lack of pride also manifests itself in so many other forms. I feel we devote very little time and energy to understand our roots. I am not sure why this happens. There is good and there is bad and while we should criticise the bad we should also appreciate the good and use it to tackle the bad. I wrote the above over 3 days as and when I got time. I look back at it now and think what kind of bull do I write sometimes. This sounds like a speech that would do a politician proud. This is the speech that I shall make to the nation tonite at the stroke of the midnight hour. I shall assume my elevated position on my balcony, look to the moon and pretend that it’s the flashlight of a camera and proceed to exercise my vocal cords. I just hope the dogs don’t howl to wake up the neighbours before I finish my speech. They can shout and scream after the speech is over. They always shout and scream. This time I’ll just pretend that its applause.

Friday, August 17, 2007

For my Sweet- A Poetry



My Sweet,
Dreams will fade
Like the rose that loses color
Thinking of me today is impermanent
Thoughts will not last forever.

Do not dream of me
Nor caress me in your arms
Cast me away from your reverie
Do not be deceived by my charm.

I am for your eyes only
To see and behold
To behold minus dreaming
To see minus bewitching.

Words are painful to speak,
Promises easy to break
Thus this admonition is for you
I was me, I am me, you should know.

Hurting you is not my intention
Give up your imaginings, move on.
Amiable you are, a person who’s free
There is more in the world than just me.

You are YOU not because I am
You are YOU because you are
You dream yours not mine –
Mine are often thorny, mostly far.

I do not believe in dreams; it fades
Like the rose that loses color
Thinking is impermanent
Thoughts may not last forever.

ANAND

Indian Economy: The Future

The Indian economy has never had it so good. With a strong GDP growth momentum sustaining over the past 14 quarters (since July 2003), and consumption demand not showing signs of a slowdown, one would be forced to believe that we are living in utopian times. As a matter of fact, for the last eight quarters on a trot, the GDP growth has never been below 7.5% on a YoY basis. Construction, housing, hospitality, transportation and manufacturing, among others, have all chipped in with their contribution to aid the growth process.

However, in the entire process, we have come to feel the vibes emanating from the policymakers and economists that the economy is showing signs of overheating, led by cheap money (global and local), borrowing binge, unequal improvement in productivity, and the consequential rise in inflationary pressures. As per the latest review of CMIE (Centre for Monitoring Indian Economy), an economic think-tank, inflation, as measured by the Wholesale Price Index (WPI), rose to 5.45% by the middle of November, thus touching the upper limit of the RBI’s inflation tolerance band of 5.0% to 5.5% for 2006-07.

On the money supply front, there have been actions from the RBI in reining this inflationary pressure. During the second week of December 2006, the central bank increased the cash reserve ratio (CRR) by 25 basis points to 5.25% with effect from December 23, 2006. There is another 25 basis points hike in the CRR scheduled on January 6, 2007, which shall take the rate to 5.5%. As reported, the said hikes in the CRR are expected to absorb around Rs 135 bn (US$ 3 bn) from the financial system, thus acting as a reining mechanism for the unsustainabe high growth in credit offtake. As reported by the CMIE, annual growth in money supply stood at 18.7% as on November 10, 2006. Although the growth has decelerated from the 19.9% growth in money supply seen in August 2006, it is still significantly higher than the 17.2% growth recorded in November 2005.

Now, there are pressures on the external front as well, as seen from the continuous deterioration in India’s trade balance. During the first seven months of this fiscal (2006-07), India’s current account deficit has touched US$ 30 bn, which is higher by US$ 5 bn over the deficit recorded in April to October 2005.

We believe that the three key macro factors of demographics, globalisation and economic reforms, which have led India’s strong economic performance during the past three years, shall continue to pump the economic activity in the country going forward as well. However, there is caveat to this assumption. While we believe that these factors will aid the economy’s strong performance in the coming years, the fact that a part of growth in the past has been a result of the sharp rise in capital flows (in response to an increase in the global risk appetite), which has allowed the government and the RBI to pursue relatively loose fiscal and monetary policies, puts the economic growth to a test of risk. The Indian economy also needs to move faster on the infrastructure investment front while controlling the rampant growth in consumption.

Wednesday, August 8, 2007

Science-A Critique

Everywhere Science is often presented to kids as a litany of facts. I believe that litany misses some of the most important points. I’m concerned that we don’t teach about what science is, its strengths and weaknesses, and how it should be valued. The result is that we live in a society that accepts as dogma that science has a monopoly on truth (at least when not in direct conflict with religion). Even the creationists tacitly accept this by trying to make their arguments “scientific”. And society yields truth to science even though most of us don’t know how to think scientifically — or even know if there is such a thing as thinking scientifically. This uncritical use of scientific terms for any purpose is pseudo-science. It is everywhere and it is dangerous. (OK, I like to sound dramatic sometimes.)

This sort of monopoly of truth scares me, even if it isn’t complete. Feyerabend makes some great points in this direction (read How to Defend Society Against Science for a quick taste and you’ll have a better idea where I’m coming from). But rather than dwell on my fear, I figure it is best to make sure I know what science is and isn’t so I can explain it to my kids and to anyone else who might be interested. Yeah, yeah, I know, they teach the “scientific method” in schools. But that is a distillation and idealization of centuries of experience. Science existed long before the method. And there is plenty of science that doesn’t fit the mold today. Anyway, I don’t think a method can define science. Who cares how someone came up with a theory if it is good?

So here I am going to start writing about what I think science really is. As always, I’m writing to test and organize ideas, not to proclaim any great answers. Don’t take me too seriously; I always have my doubts about stuff like this, but it is fun to write confidently. If you want to know my punchline, I’ll give it here: I think science is data compression and art, not a final arbiter of truth. And it is beautiful and valuable that way.

Even if I’m wrong about that — even if science does have some special status — I’ll accept no tyrant of truth. If forced to choose between truth and freedom, I choose freedom. If forced to choose between truth and beauty, I choose beauty. I think science gives us truth and beauty. And I think a person can make those choices and still be a good scientist.


What is Science?

I claimed that the goal of science is basically data compression, here’s why. The scientist produces a model of some part of nature that we can store in our minds. We can manipulate this model with logic to produce an infinite number of statements about nature. If it is good science we expect “most” of these statements to be true in some sense. We call these models theories.

My concept of a theory comes more from Mathematical Logic than from the usual Philosophy of Science (an area where I’m not very well read). In Logic, a theory is a set of statements that is logically complete — if there is any statement that must be true whenever all of the statements in the theory are true, then that statement is part of the theory. Loosely speaking, if a statement “X” and the statement “Not X” aren’t in the theory then all of the statements that are in the theory don’t say anything about whether X is true or false. For example, the statement “God Exists” is not in the theory of general relativity. So when I talk about a scientific theory, I think of a few laws or hypothesis and every statement that is logically implied by those laws.

I vaguely recall that the standard definitions of a scientific theory require that it use some “theoretical” or “unobservable” quantity. This never made much sense to me (I probably need to read more) — isn’t matter theoretical? All we can really observe is our sense data, but supposing that matter exists offers an awfully good explanation of that sense data. So any statements involving matter are “theoretical”. Um, that pretty much covers all of science.

OK, enough of that, let’s get back down to earth. A theory is a model of the world that we can store and manipulate in our minds. Or in our computers, or in a group of minds, or any sort of system we want.

So now I can say what I think science is. I believe science is the business of producing “good” theories. A theory is good if

It is concise
It contains a lot of “interesting” statements
You have to go pretty far before you start deducing false statements from it
It yields “interesting” arguments
Notice that aesthetics seem a little more important than truth in these criteria. A theory can be good because of its practical or its entertainment value. Hopefully it has some of both. But this is why I say science is art. Aesthetics are important.

I’d like to see if we can quantify some part of this definition. Then we could rate theories. I’m sure the measure would be fairly artificial, but it would be cute to compare some famous theories to see if we can better understand why they succeed.

Some Strengths and Weaknesses of Science

Why are theories so important? Because our minds could never catalog the facts of nature. The facts are overwhelming and we can’t even describe the facts of nature without resorting to theory! How do you describe the state of a system? Through its quantum states? Through quantities like energy, momentum, temperature, etc? These descriptions all come from theories!

So maybe facts are really just observations of sense data. Imagine if we were able to record all sense data collected by all beings. What good would that do you without theory? Even if you could store it all in your mind, why bother? Facts are fairly useless on their own.

But theories are different. Theories are amazing things! They allow us to store an infinite number of fact-like statements in a very small part of our minds. This allows us to face the world without being surprised and to have accurate expectations about what is coming. We can call up that part of our infinite knowledge that is relevant whenever we need it. Theories have clear survival benefits, and with my definition I’d say even frogs and flies have scientific theories. I think those fiesty biologists out there are selling themselves short when they proudly say “Evolution is not just a theory anymore”. I’d be more impressed if they said “Evolution is not just a fact anymore”!

There is a catch. Looking at theories the way I’ve described, it is fairly useless to talk about whether a theory is true or false. Do we say a theory is true only when every statment implied by the theory is true? If so, then of course the theory is false! Find me an interesting and valuable theory that isn’t wrong, and I’ll show you a theory that hasn’t been around long enough.

But I want to dismiss the notion with a little more care because it yields some interesting points. The fact is that even for pretty simple theories, we can’t even decide which statements are in the theory! If we can’t do that, how could we claim that every statement in the theory is true?

Let me elaborate with an example. Genetic regulatory networks are capable of universal computation (with a few difficulties related to data storage). We can design one set of genes that can take it’s initial chemical environment as input and run any program that you can run on your laptop. If we do this, we can ask a question like this: given certain initial conditions, will our network ever synthesize adrenaline?

It is impossible to write a computer program or logical process that can answer this question reliably. If you require it to always be correct, there will be some initial conditions that make your adrenaline-checker program run forever. If you require the program to always stop, then there will be inputs where it gives you the wrong answer. The problem is undecidable.

You can play the same trick with kinase cascade reactions, billiard ball collisions, and just about any nonlinear phenomenon in nature. Universal computation is everywhere. Undecidability is everywhere.

In any case, this shows us that even for relatively simple systems we can’t even decide which statements are in our theory. How will we ever use a logical process to decide that all of the statements in our theory are true when don’t know which ones to test. All we can do is falsify a theory, and all of the good theories I know are already false at some level.

And who cares anyway? What matters is that it is true enough. Or beautiful enough.

Other Face of Psychology

I remember someone telling me that they heard a physicist once say that psychology was a pseudo-science, but I don't remember who exactly it was that said this. Anyways, I was wondering if there's a consensus out there that supports this notion of psychology being a pseudo-science, and if so, why?
Well, I guess it depends on what you mean by pseudo-science. It shouldn't really need a consensus, it seems like a pretty straightforward question, is it scientific or is it some other form of academia?

As far as my experience goes with psychology and science I think it's on about the same level as Biology, I think the general principles of observation are the same, especially in bio-psychology. I think if anything your physicist has an issue with how psychology extrapolates a lot more than most other sciences, but I think that's inevitable given that the discipline is so very new (didn't really exist a hundred years ago - was a branch of philosophy).

Meh, I'm not a physicist, but I consider it just as legitimate as Physics, science or not.
When one is mentally deficient a psychologist can usually make diagnosis pending on their training and experience. I don't believe that through observation that a psychologist could ever truly diagnose chemical imbalances - for obvious reasons.

the common misconception of Jung's Collective Unconscious is probably more like mysticism- but the actual idea is more properly understood by the very real science of evolutionary biology- the Collective Unconscious [as well as synchonicity/ archetypes/ subtle correspondences] is merely mystical sounding description for a very physical idea: that many of a human's foundational conscious structures are NOT learned structures built uniquely for each individual during child development as was generally accepted during Jung's time- instead his colorful conjecture essentially shows that our most primitive fears and ways of thinking about basic survival are hard-wired adaptations that our species cultivated in it's genome over it's evolutionary history- so that each human would essentially have the same copy of these unconscious ways of thinking hard-wired into them at birth- the other part of Jung's idea is that this kludged black-box of hard-wired neural processes that we all share is responsible in part for the nature of human myths and metaphysics- this is because the 'collective unconscious black-box' has priority flight-or-fight brut survivability programs: be scared of the dark- be scared of snakes- embrace the light of the sun- look for pure water/food/resources- stay away from violent humans- trust calm humans- etc- all of these millions of little algorithms that are hard-wired for each of us and tell us how to react to very basic survival scenarios provided the basis for morality and ethics as well as all the creative mythical symbologies primitive humans developed to organize and implement these core concepts-

so there is nothing mystical about the collective unconscious in these terms- it is the folk interpretation that instead of each human possessing his own 'black-box' of adapted wiring that our 'souls' are connected in some kind of spiritual hyperspace in which the myths are real- and that we sometimes tap into it-

[although from the computational neuroscience perspective replicated copies of neuro-structure are fundamentally equivalent to a 'connection' in a 'spiritual hyperspace'- when notions of classical space-time are put aside and the observable information of a quantum system is dealt with directly: take away these metaphors and you can replace both with one: separate human instances of 'software' running independently but accessing a common set of information from a 'database' stored in the 'shared hard drive' of the human genome- where the process of reproduction copies the same database into each new human- in the context of information it does not matter if separate agents are accessing a central file [spiritual hyperspace]- or if each agent has a copy of the file [evolutionary neuroscience]- these are equivalent! ]

The birth of the caste system

The birth of the caste system

There are different theories about the establishment of the caste system. There are religious-mystical theories. There are biological theories. And there are socio-historical theories.

The religious theories explain how the four Varnas were founded, but they do not explain how the Jats in each Varna or the untouchables were founded. According the Rig Veda, the most ancient treatise, the primal man - Purush - destroyed himself to create a human society. The different Varnas were created from different parts of his body. The Brahmans were created from his head; the Kshatrias from his hands; the Vaishias from his thighs and the Sudras from his feet. The Varna hierarchy is determined by the descending order of the different organs from which the Varnas were created. Other religious theory claims that the Varnas were created from the body organs of Brahma, who is the creator of the world.

The biological theory claims that all existing things, animated and inanimated, inherent three qualities in different apportionment. Sattva qualities include wisdom, intelligence, honesty, goodness and other positive qualities. Rajas include qualities like passion, pride, valour and other passionate qualities. Tamas qualities include dullness, stupidity, lack of creativity and other negative qualities. People with different doses of these inherent qualities adopted different types of occupation.

According to this theory the Brahmans inherent Sattva qualities. Kshatrias and Vaisias inherent Rajas qualities. And the Sudras inherent Tamas qualities.

Like human beings, food also inherents different dosage of these qualities and it affects its eater's intelligence. The Brahmans and the Vaisias have Sattvic diet which includes fruits, milk, honey, roots and vegetables. Most of the meats are considered to have Tamasic qualities. Many Sudra communities eat different kinds of meat (but not beef) and other Tamasic food. But the Kshatrias who had Rajasic diet eat some kinds of meat like deer meat which is considered to have Rajasic qualities. Many Marathas who claim to be Kshatrias eat mutton. The drawback of this theory is that in different parts of India the same food was sometimes qualified to have different dosage of inherent qualities. For example there were Brahmans who eat meat which is considered Tamasic food.

The social historical theory explains the creation of the Varnas, Jats and of the untouchables. According to this theory, the caste system began with the arrival of the Aryans in India. The Aryans arrived in India around 1500 BC. The fair skinned Aryans arrived in India from south Europe and north Asia. Before the Aryans there were other communities in India of other origins. Among them Negrito, Mongoloid, Austroloid and Dravidian. The Negrito have physical features similar to people of Africa. The Mongoloid have Chinese features. The Austroloids have features similar the aboriginals of Australia. The Dravidians originate from the Mediterranean and they were the largest community in India. When the Aryans arrived in India their main contact was with the Dravidians and the Austroloids. The Aryans disregarded the local cultures. They began conquering and taking control over regions in north India and at the same time pushed the local people southwards or towards the jungles and mountains in north India.

The Aryans organized among themselves in three groups. The first group was of the warriors and they were called Rajayana, later they changed their name Rajayana to Kshatria. The second group was of the priests and they were called Brahmans. These two groups struggled politically for leadership among the Aryans. In this struggle the Brahmans got to be the leaders of the Aryan society. The third group was of the farmers and craftsmen and they were called Vaisia. The Aryans who conquered and took control over parts of north India subdued the locals and made them their servants. In this process the Vaisias who were the farmers and the craftsmen became the landlords and the businessmen of the society and the locals became the peasants and the craftsmen of the society.

In order to secure their status the Aryans resolved some social and religious rules which, allowed only them to be the priests, warriors and the businesmen of the society. For example take Maharashtra. Maharashtra is in west India. This region is known by this name for hundreds of years. Many think that the meaning of the name Maharashtra is in its name, Great Land. But there are some who claim that the name, Maharashtra, is derived from the Jat called Mahar who are considered to be the original people of this region. In the caste hierarchy the dark skinned Mahars were outcasts. The skin color was an important factor in the caste system. The meaning of the word "Varna" is not class or status but skin color.

Between the outcasts and the three Aryan Varnas there is the Sudra Varna who are the simple workers of the society. The Sudras consisted of two communities. One community was of the locals who were subdued by the Aryans and the other were the descendants of Aryans with locals. In Hindu religious stories there are many wars between the good Aryans and the dark skinned demons and devils. The different Gods also have dark skinned slaves. There are stories of demon women trying to seduce good Aryan men in deceptive ways. There were also marriages between Aryan heroes and demon women. Many believe that these incidences really occurred in which, the gods and the positive heroes were people of Aryan origin. And the demons, the devils and the dark skinned slaves were in fact the original residence of India whom the Aryans coined as monsters, devil, demons and slaves.

As in most of the societies of the world, so in India, the son inherited his father's profession. And so in India there developed families, who professed the same family profession for generation in which, the son continued his father's profession. Later on as these families became larger, they were seen as communities or as they are called in Indian languages, Jat. Different families who professed the same profession developed social relations between them and organized as a common community, meaning Jat.

Later on the Aryans who created the caste system, added to their system non-Aryans. Different Jats who professed different professions were integrated in different Varnas according to their profession. Other foreign invaders of ancient India - Greeks, Huns, Scythains and others - who conquered parts of India and created kingdoms were integrated in the Kshatria Varna (warrior castes). But probably the Aryan policy was not to integrate original Indian communities within them and therefore many aristocratic and warrior communities that were in India before the Aryans did not get the Kshatria status.

Most of the communities that were in India before the arrival of the Aryans were integrated in the Sudra Varna or were made outcast depending on the professions of these communities. Communities who professed non-polluting jobs were integrated in Sudra Varna. And communities who professed polluting professions were made outcasts. The Brahmans are very strict about cleanliness. In the past people believed that diseases can also spread also through air and not only through physical touch. Perhaps because of this reason the untouchables were not only disallowed to touch the high caste communities but they also had to stand at a certain distance from the high castes.

The Caste System In India- A Critique.

The Caste System In India- A Critique.

The confusion in the caste system begins by the use of the word caste. The Indians in their different languages use the word 'Jat' for any community who have something common like religion, language, origin, similar geographical background and so on. The Indians also use the word 'Jat' for Varna. The Portuguese who were the first European power to arrive in India distorted the word 'Jat' into caste. The British who arrived to India much later after the Portuguese also used the word caste. The British used the word Caste instead of Jat and Varna. And so sometimes in English the caste system is explained in a confusing way according to which, the caste system consists of four castes which are divided into many castes. Sometimes in English the word caste is used for Varna and the word sub-caste for Jat. In this section to prevent confusion we will use the words Varna and Jat.

And now we will see the complication in the caste system itself.

Each Varna consists of many communities called Jats. Each Varna does consist of different Jats but many of these Jats break up into more communities and each such community refers to itself as different or unique Jat. There are different reasons for these different communities within each Jat. One reason can be the different occupations each community within the Jat professes. Other reasons can be inter-Jat political reasons. Many Jats consists of millions of people and it also causes break up of the larger community into smaller communities. There are also Jats which originate from different parts of India and profess the same profession and therefore get a common name, even though they are not one single community. For example the Jats that profess cloth washing are called collectively as Dhobi. For non- Dhobis the Dhobis are one Jat but within them they are not one community.

The hierarchy between the Varnas. All the Jats accept that the Brahman Varna is the highest Varna in the hierarchy and the untouchables are outcast and lowest in the hierarchy. But most of the Jats in different Varnas claim to be superior and higher than other Jats. Some of the Jats as stated earlier break up into smaller communities or Jats. In these Jats that break up into different communities, there are communities that look at themselves as superior or higher in hierarchy than other communities. Among the Brahman Varna, there are Jats that consider themselves as superior than other Brahman Jats. Some of the Brahman Jats break up into smaller communities, and between these communities within the Jat there also exist a hierarchy.

Among the other Varnas there also exists hierarchy phenomenon. Different Jats claim to be superior than the other Jats in their Varna. Some Jats in the Vaisia and Sudra Varnas also claim to be closer or equal in hierarchy to the Brahman Varna. These Jats that claim this status adopted Brahman customs like vegetarian diet and strict observance of purity and cleanliness. Some Jats claim to be closer to Kshatria, which is the warrior class of the Indian society. The Marathas in west India and Reddys in south India were among the Jats which claimed Kshatria status.

Among the outcast there was also the superior status phenomenon in which one outcast Jat considered itself as superior and did not have physically contact with other outcast Jats which it considered as inferior. For example the Mahars in west India considered themselves superior than Dhed and they did not mingle with the Dheds.

Each Jat professes an occupation worthy of its Varna status. In most of the cases there was a connection between a persons profession and his Varna. Among the different Varnas there also developed guilds based on Jat lines, professing specific professions. In west India the Jat that professed oil pressing were called Somwar Teli. Another Jat members were the shepherds of the society and they were called Dhangar. Another Jat members were the cowherds of the society and they were called Gaoli. The Kunbis were the peasants of the society.

But some of the professions had different status in different parts of India and they were located at different levels in the caste hierarchy. For example Dhobis (washers) in north India were seen as untouchables. While in west India they had Sudra status. The oil pressers in east India were seen as untouchables, in central India they had a high status while in west India they had Sudra status.

There were also many cases where the Jat members did not profess occupation worthy of their Varna. Many Brahmans, who are supposed to be the priest and learned of the society, did not find jobs as priests or did not manage to feed their families as priests and therefore worked as simple farmers. On the other hand there were many Brahmans who were landlords and businessmen, professions supposed to belong to the Vaisia Varna.

Also among the other Varnas not all professed the occupations worthy of their Varna. In west India the Maratha were the warriors and the aristocracy. Originally the Marathas belonged to the different Jats in west India. Most of these Jats were in Sudra level. But the Marathas who became the aristocracy of west India claimed and acquired the Kshatria status. In the 17th and the 18th century the Marathas even established an empire which ruled large parts of India. During the Maratha reign members of a Brahman Jat, Kokanastha Brahman, were ministers. From 1750 these Brahmans became the rulers of the Maratha Empire.

Like the Marathas there were other communities which, religiously did not belong to the Kshatria status but acquired this status. The Reddy in Andra Pradesh and Nayar in Kerala are such two examples.

Religiously marriage occurs within the Jat. The different Jats members almost always respected this rule and people who dared break this rule were outcasted. But this rule also had exceptions. Usually the higher Varnas were very strict about this custom. But in some of the higher level Jats of the society, they used to have polygamy. In these cases, because of scarcity of women, men use to marry women from the lower levels of the society.

In some Indian societies between-jat marriage was even an acceptable feature. One such example of marriages existed in Kerala, in south India. In Kerala, Nayar women (aristocracy community) married men from Numbodiri Brahman community.

Another problem considering the Jat marriage was the internal structure of the Jats. As stated earlier some Jats break up into smaller communities. In most of the cases each such community members marry only with members of their own community and not with other community members within the Jat. In some cases there is a hierarchy between the different communities of the same Jat. In such cases a daughter from the lower community could marry a son from the higher community but not vice versa.

Each Varna had different diet. Hinduism has many strict dietary rules. In general the higher Jats are more strict about their dietary customs than the lower Jats. The Brahman Jats have the most strict dietary customs. They will not eat in lower Jats homes or even with lower Jats (because of this reason many restaurants hired Brahman cooks). The Brahman diet is supposed to include only vegetarian food. Jats who claimed Brahman status also adopted vegetarian diet of the Brahmans. But there are some Brahman Jats who traditionally eat meat, fish, chicken and egg (which is considered non-vegetarian). Some Brahman Jats in Kashmir, Orissa, Bengal and Maharashtra traditionally eat meat. But this meat was never cattle meat.

Jat is determined by birth and it cannot be changed. In the beginning the caste system was not a strict system and people could move from one Varna to another. Indologists give different dates to this period of change. Some claim the change occurred around 500 B. C. and other claim 500 A. D. Until then, communities and even singular person moved from one Varna to another Varna, because of their desire to adopt different occupations. There were some kings who belonged the Kshatria (warrior castes) and changed their status to become religious Brahmans. There were also who changed their status to become warriors. And even after the caste system was organized in a strict manner there were many communities who did not always follow their status occupations. There was a case of a Jat that lost its high status because they did not profess the profession worthy of their Varna. The Kayastha of east and north east India originally belonged to the Kshatria Varna (warrior caste). Some time in the past among warriors communities, there developed a bureaucratic unit whose job was writing and listing war events and they were called Kayasthas. Because these unit members were not warriors, they were excluded from the Kshatria status and were given a lower status. But the Kayasthas even today claim Kshatria status.

The Jat status. Jats like Kayastha, Reddy, Maratha, Nayar and others changed the basic four-fold hierarchy caste system. These Jats had high status but their exact status is not clear and different communities give different interpretations to their status of different Jats. As stated earlier different Jats claim theirs to be the superior than the other Jats and therefore the caste system even today is not always interpreted objectively by Indians but subjectively. For example the Kayastha claim themselves to be Kshatria while others do not always agree with this claim. Among the Marathas the confusion is even greater. In the narrow sense the Jat of Maratha applies to 96 clans who ruled and governed the parts of west India. Originally the Maratha clans belonged to different levels of Indian hierarchy. They mostly belonged to different Jats of Sudra. But many Jats of west Maharashtra claim that they are Marathas too. Sometimes the Kokanastha Brahmans (who were ministers of Maratha empire in 18th century and later on continued the Maratha Empire and their reign) are also introduced as Marathas causing a greater confusion in Maratha definition.

The reasons stated above are among the few reasons that causes confusion in caste system.