On the nature of religion

October 27th, 2007 admin

Recently, we had a long discussion on our IIT Guwahati, Class of 99, Google groups. It was related to a petition filed with the Indian Supreme Court regarding a song in a Bollywood movie, the lyrics, costumes and imagery in which were deemed derogatory to religious people in India. The discussion meandered its way through several interesting topics and opinions. Here I present a glimpse of my views on the topic of religion and why it is futile to judge what is religiously right or wrong. My friend, Samya, encouraged me to put these views up on the website. I present my thoughts verbatim from my email and therefore any contextual references that seem out of place or emotional here should, kindly, be excused.

I find the notion of religion an interesting subject to think about. Even in this short discussion we have found many points of view, many frames of reference, many notions hidden behind the word “religion”. Thinking of religion reminds me of the story of the 5 blind men trying to understand what an elephant is. I do not see those men, as the story seems to imply, as lacking any specific faculty. I see them as normal humans. I do not see the elephant as an understandable subject that is only difficult to understand. Finally, I do not see the blind men as failures because their “limited” point of view. If those were blind men and that elephant was their large unassailable subject, what makes us, the reader of that fable, special in that we are able to see the big picture? In the real world, we are one among those men, and, therefore, we will not be able to see the entire elephant. Even more importantly, what *is* the “entire elephant” in such a real world? Just because the blind men are feeling around does not mean there is an elephant to be discovered. If there was no one to tell those blind men that they were touching an elephant, how would they *ever* know that it was an elephant they were touching? To me the “elephant” is the ability to be able to simultaneously acknowledge that each of the billions of blind men do have a piece of the view that the others will never have. Further, to me the elephant is the ability to distill those billions of view points into some common, uplifting, purposeful goal. This live interaction between the minds and view points of these billions of people is not just impossibly difficult, thankfully, it is unnecessary. Why should there be one common elephant that all have to agree to have understood?

Search for a common religion is like this search for the one elephant. It is impossible. Again, careful when I say impossible, it is nothing to be dejected about. It is an elevating feeling. It is like the blind men saying, “Hold it off for a minute…why do we *have* to *all* see the same thing?” It is an elevating feeling because you can, finally, let your conscience guide you without the haunting feeling that you are missing something. We have a faculty for thinking. The blind men still had the sense of touch. Let us use what we have and figure out what purposeful goal we see from our vantage. Let there be a billion religions for a billion people. Anytime we *name* a religion we are in trouble. There are not enough names to make it worthwhile. And anytime two people who name their religion the same but are at different ends of the elephant, there is bound to be frustration. Anytime two groups of people name their religion differently, they try to evaluate the better point of view, the “true” religion. They try to *help* the other group out by bringing them to their end of the elephant, while not acknowledging that there is no *reason* why their end is really better, except that *they* feel so. This brings in ego. The problem with ego is that it is the tendency to prioritize your thoughts over another person’s thoughts *without* reasoning through them, that is, without using your faculty of thinking honestly.

Therefore, I am cautious anytime I am asked, “What is your religion?”. If I thought about it long enough, I might be able to convey some ideas about what my “religion” is, but it will not make complete sense to anyone else in the world, because no one else shares my exact same position next to this impossible elephant. Why? Because no one else is me.

Here is the conclusion from a John Saxe poem

So, oft in theologic wars
The disputants, I ween,
Rail on in utter ignorance
Of what each other mean;
And prate about an Elephant
Not one of them has seen!

The complete poem is here

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On the need for religion

October 27th, 2007 admin

After thinking a bit about the nature of religion, I started thinking about the need for it. Why are the blind men so intent on discovering an elephant? Here are some thoughts related to that topic. Again, Samya was the motivation behind putting these up on this website, and once again, a fable helped me explain the thoughts.

Another fable that I think applies to real life is the “grapes are sour” story . That one, as I recollect, portrays a fox that gives up on reaching a grape vine, consoling itself by saying that the fruit is not worth the effort. The way the story was presented to me seemed to imply that such an attitude is laughable and that one should be honest with oneself.

However, I believe that there is much to look up to in the fox’s attitude. The fox was able to weigh the cost and the benefit given the situation it found itself in, and decide the cost is more than the benefit. Such analysis is very important in real life too. It keeps us from getting stuck. Further, the fable seemed to imply that the fox wrongfully chose to “believe” in falsehood. It knew that the grapes would be sweet, but it still walked away thinking and saying they are sour! But think about it. Lots of people are able to live their life without going insane because of such an attitude. If a poor person suffers from a dreaded illness that has a cure but is expensive (or if a poor person, for no fault of his, gets run over by Salman Khan’s SUV), often they or their relatives resign to their fate saying that such is their karma, or saying that they must have done something wrong in their past lives, or that such was God’s plan, or even more tragically, that God loves that person more than others.

Those we call religious and those we call superstitious might actually be very reasoning oriented. They are so starved for a reason for why bad things happen to them that they create, or succumb to, this pacifying fantasy of their being a superhuman controlling their destiny; that there is someone who sees and cares. If you read the book “The Life of Pi”, this is the underlying theme in the book. There is a plain, calculated, probabilistic world where you do have a certain vaguely measuarable probability of dying in a freak road accident. And then there is the world where the accident had a reason behind it. Someone had a plan for why it had to happen. You did not die a meaningless death. No wonder we choose the latter view of the world under extreme helplessness.

The fox could have walked away acknowledging that it was completely helpless and that it would never, in its lifetime, be able to taste grapes, or, the fox could have walked away genuinely believing that grapes are sour. Guess which way the fox would be able to continue living with some sense of equanimity? Afterall, sometimes, we do take life too seriously, And sometimes, these grapes *are* overrated.

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In Phase Interview

September 30th, 2007 admin

A little over a month ago, Sourabh Sriom, a current student at Indian Institute of Technology, Guwahati, contacted me for an interview. IITG is where I earned my Bachelors degree. Our class, the class of 99, was the first to pass out of the new institution. The ECE Department at IITG has an ECE society called Cepstrum. On september 20th, 2007, Cepstrum released the first issue of the monthly magazine called In Phase. The purpose of In Phase is to both help the students be in touch with the happenings in their field, Electonics and Communications Engineering, and to help restore the social networks between alumni, faculty and students. I was honored to be asked for an interview. It helped me give the current students a view of how my career progressed, after graduating from IITG, and also helped me a chance to reflect on a few things. I would like to thank IITG and Cepstrum for giving me this opportunity. I also was pleased to see the continued support of the faculty at IITG, many of whom I studied under, in this endeavour. It was great to read Dr. P. K. Bora’s communication to the In Phase team, which appears in the magazine too. Here is the original link to the magazine, which appears in the Cepstrum webpage here. I also made a local copy of the magazine on my webpage here. Note that this is a 5.8MB pdf file. It might take some time to open up, and your browser needs to be able to open pdf files. A few questions and answers form my original response had to be removed due to space constraints in the magazine. If you just wish to read the interview questions and answers, the full interview follows.
1. Being a student of the 1st batch of our IIT, tell us about your apprehensions and pre-conceived notions, if any, about IITG.

From what I recollect about my state of mind then, I believe I was more excited than apprehensive. The opportunity to study at an institution where the quality of education, faculty, students and facilities was reputed to be at par with the best in the country excited me. My inclination was towards ECE as a subject area and I was only grateful that I could pursue that subject at IITG when I probably could not elsewhere, given my rank in the JEE. My only preconceived notions about IITG were that it would be a young institute looking to build itself, both in literal terms and in its beliefs and character. I knew it would be an institute that would not have much to show for itself in the first few years in brick and mortar terms. I also knew that when you put smart, motivated and courageous people - people who were smart enough to get into IITG, motivated enough to prioritize their area of academic interest over the place of study, and courageous enough to choose an hitherto unexplored destination – the chances are good that you will end up with an institution you can be proud of.

2. Did these feelings live up when you finally entered IITG? That is, how were your first few days at IITG?

The disappointment of seeing the small, unassuming, pale, four-storied building tucked in the cramped, commercial heart of the city, further isolated by the agonizing groans and rumbles of slow-moving trains on railway lines on one side, and the noisy arch of the Pan Bazaar flyover too close for comfort on another, could have been overwhelming; for me, however, there as no disappointment. The lack of a tangible, photographable campus with large buildings and facilities was probably compensated for, subconsciously, by trying harder to do the best we could with what we had. And what we had were a batch of 64 motivated students, great faculty and the hope that everything else an institution needs would come in due time. I think the one thing that IITG had from day one was fantastic people. And that takes care of the two main aspects of undergraduate education – developing academic skills and developing social skills.

3. Did you feel let down at any point during your stay here? (If, yes what or who boosted your confidence?)

No. I do not recollect feeling let down at any point. The reason might have, partly, been that I had nothing to compare our experiences to. But even in absolute terms, I think the IITG Administration was sensitive to our needs and were always receptive to our suggestions. Even when there were the occasional drooping shoulders, the administration, faculty members and other students would boost the morale by providing honest perspective.

4. Talk us through the experiences of the rest of your B. Tech, the faculty, other students, and, the placements.

We were lucky to have some highly motivated faculty members whose knowledge of their subject was thorough, and, enthusiasm for their craft, contagious. It was a pleasure to actively learn from them in the classroom and beyond. With 63 other students to begin with and with more joining in the future years, it was a non-stop learning experience in social behavior. The emotional support, comic relief, opinionated exchanges and lifelong friendships are experiences we students shared with each other and the faculty. The combination of our being in our late teens, the 4 years we were together for and the shared adventure that was IITG, might be the reason why the friendships made in those days are still so strong. The placements and higher studies are but a blur in my mind. I remember that even then we were able to attract some of the best companies and were offered good jobs with competitive pay.

5. What prompted you to go for higher studies abroad?

My main motivation for higher studies was that I felt I had only begun to skim the surface of my field and there was a lot more for me to learn. The other school of thought was that what you really need to learn you can learn while doing a job. Though that was true to the extent of doing your job well, I wanted to learn more for its own end. That is, I wanted to learn what great minds of the past had thought up or discovered, for no other reason than that I wanted to know. I had no plans for how I was going to use that knowledge. Why abroad? I wanted to explore the kind of academics and research that is practiced in other reputed institutions of the world. It was, in some sense, IITG all over again - the yearning to put yourself in a new situation, to, hopefully, gain a new perspective.

6. Did the department guide you in this goal of yours? If yes, then in what way?

Yes. Because we did not have any student history to go by, being the first batch, we had to research the process of applying for a PhD or a Master’s ourselves, to a large extent. We had faculty members who were extremely helpful in educating us on how to go about applying, how to attempt standardized tests for graduate school entrance, and which schools to choose, based on their experience and contacts. Lastly, they wrote us honest recommendation letters.

7. What were the major differences you felt graduating from a premier institute in India to doing your PG from a reputed university in the US?

I went to Purdue University in West Lafayette, Indiana, USA for my Master’s in Electrical and Computer Engineering. It was a gigantic University compared to IITG and certainly a bit overwhelming. The size, the history and the bureaucracy were the first things I noticed. It worked like a giant machine with things happening like clockwork running on old but well-oiled and well-cared-for parts. However, I was able to find myself an apartment, make new friends, get a decent understanding of the geography of the large campus, get my head around the official rules and requirements, participate in a different culture, continue good performance in academics, and participate in sports and other extra-curricular activities. So all in all, I think IITG prepared me well to take up the new challenges in the new environment.

8. How did you land up in IBM? Tell us something about your stint there.

Similar to placement interviews at the end of a B.Tech at IITG, there was a job fest organized at Purdue University’s ECE Department. I interviewed with several companies and decided to get some exposure to the industry. I joined IBM, primarily, because of the company’s reputation, the breadth of knowledge the company seemed to possess and because the team that interviewed me seemed to be doing very interesting work. The main difference between academia and industry is that industry tries to channel research into an end product that is tangible, useful and therefore, sellable. IBM has a Research division too; however, the team I joined is part of Development. I work as a Future System Performance Engineer. My work deals with helping hardware designers and system architects optimize the design of a future computer system such that it performs the best it can, given various requirements, such as expected workloads, throughput and latency requirements, and constraints, such as the area and power budget, architectural or microarchitectural extensions allowed etc. I learn a lot of new things on the job and work with some very sharp people.

9. At what point during your job did you make up your mind to go for a PhD?

I noticed that high importance is given to innovative thinking at IBM. I realized that with better knowledge of the Computer Architecture field, I could not just solve the current design problems better, but more importantly, I could foresee future problems and try to incorporate that vision into the current solutions. I also noticed that in the region where I live and work, there were several good Universities and IBM management was always supportive and encouraging in allowing me to go back to school for either an MBA or a PhD. So after working for about 4 years at IBM, I applied to and joined North Carolina State University in Raleigh as a part-time PhD student. By then I had gotten a reasonable understanding of the types of design and technology constraints computer architects and hardware designers face in their work and the kind of solutions that make a product competitive in the market. I thought the time was right to look at the directions academia was taking in this field. Academia and Research are typically a few years ahead of the Industry and Development. Therefore, being in touch with academia allows you to see patterns that would be harder to see from within the industry.

10. How was research in ECE different from a job in the area?

Though I have not yet started serious research as part of my PhD, and am currently taking classes and only recently formed my Advisory Committee, I can give you my current view on this topic. Since I joined my PhD after some exposure to the industry, I can research a topic that is a new and interesting problem both in academia and industry. Such overlap is usually not perfect, but if research in an academic setting is guided to some extent by real problems faced by engineers, it leads to research that is more purposeful.

11. How would you compare India and the US in terms of opportunities in the ECE field?

Having limited exposure to the industry in India, I have to go by my understanding of what I have heard or read. I believe that India has a foot in the door to becoming a knowledge superpower. India is already a major player in the software and services industry. From being a middle-man providing support to the producers and the consumers, India is itself moving towards being a big producer and a big consumer. That is a significant shift, because as a producer you create value where it did not exist before, and as a consumer, you provide a reason for the producers to produce. India seems to be on the threshold of a gear change in this engine of value-creation and value-aware-demand. In ECE and related fields the differences in opportunities between the US and India will continue to shrink as long as India continues to take the opportunities that come her way and discover or create new opportunities on her own.

12. Would you like to share a piece of advice with our readers about how they should plan their career moves.

Based on my limited experiences, based on what has served me well, assuming a vast majority of the readers are students at IITG, and assuming a general guideline rather than a strict example is useful, my advice is, be honest and positive. By honest, I mean several things. Be forthright in your assessment of where you are, where you want to be, how to get there. Be a humble follower when you should be, and likewise, a confident leader when you should be. Be connected to reality by being aware of your thoughts, your motivations, your limitations, your duties and your actions. By positive I mean, most importantly, try to keep improving yourself. Try to do the best job in everything you do. How you define “improvement” or “best” depends on how honestly you can judge where you are and where you want to be. Try to improve that ability to judge as well. By positive I also mean be creative. Get into the habit of practicing your innate creativity. We have the brains and the training to actively create value, rather than passively consume it. Even when being a consumer be an active one. Be a good follower (active consumer) and be a good leader (active producer). Let the opportunity to partake in creativity guide your career moves.

13. Finally, a word for the very first people at IITG, the director, the faculty of the department, the HOD. I’m sure they all would be proud of you.

I am and have always been impressed by the positive energy of the IITG Administration and Faculty. In twelve short years the progress made by IITG has been remarkable and most of the credit should go to these nurturing souls. I am grateful and proud to have been, and still be, a part of IITG. I am positive it will continue to grow in stature and fulfill its role in shaping the world.

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Bringing beauty back to the eyes of the beholder

April 16th, 2007 admin

Anant sent me a wonderful article from the Washington Post newspaper today. The article, titled “Pearls Before Breakfast”, by Gene Weingarten, appeared on Sunday, April 8th 2007. Here is the link to the article, hoping the link continues to work for a long time.
Pearls Before Breakfast by Gene Weingarten
Reading the article evoked many thoughts which I sent back to Anant in an email, and also present here, hoping that my thoughts might futher thinking on this issue.

Anil: Anant, this is a brilliant cultural and psycological experiment that results in what the author might have found a little baffling, but fails to surprise me as much. That said, I was very happy to have read it, since it confirms my suspicions. My elation in having correctly identified human nature is matched by my disappointment at its meaning. The article distills the theory of three philosophers, regarding beauty, thus - “What is beauty? Is it a measurable fact (Gottfried Leibniz), or merely an opinion (David Hume), or is it a little of each, colored by the immediate state of mind of the observer (Immanuel Kant)?”. Yet another viewpoint, we have all heard of, is “Beauty is in the eye of the beholder.” But I wonder if it really is. Why do people pay hunderds of dollars to go listen to Joshua Bell at a concert? Why do people pay millions for a Van Gogh painting? Are they all acting out of the pure lure of beauty? I sincerely doubt it. Are many a people in the concert audience there because they want to please someone - maybe spouses, maybe bosses, maybe for their own future cocktail discussions? Are many collecters buying paintings to be able to sell it in the future for a higher price, or maybe to appear appropriately dignified and aware in their social circle? Who is judging or defining beauty here? Is it the observer or has the quatification of beauty already been done by a select few; a panel of “experts” who have been given the job of branding, evaluating and weighing beauty of an art-piece? Does their word then percolate down to the ticket costs and price tags? Is this branded beauty making people more aware or less aware of what beauty truly is? Is it training people to not heed to their own sensibilities and evaluations, but rather to always be skeptical of their own belief and to habitually fall in line behind the sensibilities of the masses? This ties in with, and runs against the grain of the overrunning theme in Zen and the Art of Motorcycle Maintenance. “What is good, Phædrus, and what is not good…need we ask anyone to tell us these things?” But is that what is happening? Are we handing over the responsibility, and therefore the return, the true joy, of appreciating what is beautiful, to others? And this ties in with the overriding theme of Ayn Rand’s “The Fountainhead”. The book talks about a world full of second-handers who depend on and imitate, yet resent and try to extinguish the prime movers, the first-handers, the visionaries of this world. This article highlights a subtler expresion of the same distinction; one within a single human being. It points to how, within a single human being, the second-handedness matures and stifles out the primal motivation to be honest, capable judges of beauty that every child is. Thanks for the forward. I hope we can continue to be aware and honest.

The following are a few more thoughts on this issue based on my reply to Anant’s email response, presented as a dialogue (though it was not, Anant’s response came together all at once, not in response to my statements presented below).

Anant: Anil, your analysis was very thought-provoking. I definitely do not think beauty is measurable and even if it is the majority of the people would not have the inclination or time to make that measurement.

Anil: I think beauty is measurable. It is not standardizable. The measure is individual and subjective. The International Standards Organization cannot come up with a “unit” for beauty. However, each one of us, has the capability to distinguish between greater beauty and lesser beauty. Indeed, is that not the resource we tap into when we say “I loved this movie” vs. “It is an Oscar winner, but I did not think it was that great”. What makes me sad is that even though we all have this skill and the sensitivity to appreciate beauty, it is the opposing quality of insensitive honesty that is found lacking. The courage to honestly and individually appraise beauty, rather than meekly submit to others’ appraisals, is what we allow to slip away over time.

Anant: If it is subjective, is there a basic sense of what is beautiful in every person that is built in, like an instinct? Like you said, it is this instinct that is being stifled due to a number of factors: the need to conform, lack of time, wrongly ordered priorities etc.
Another thing that came to my mind was that they really didn’t need Joshua Bell to prove this. For an untrained ear like mine or the majority of people who walked past him, there is no difference between how a world-famous violinist plays and how a merely good violonist would play. But I guess the stamp of “genius” that the experts have put on Bell does make the story more dramatic.

Anil: The whole point of beauty is that even to untrained ears like ours it should still qualify as beautiful! The ear of a child is probably untrained, at least in the sense you probably meant it, yet, if the music conformed to his or her sense of beauty, the child would be attracted to it. It is important to recognize that I am not saying the passers-by were stupid. Maybe the music itself was overrated! Afterall, the music that some Victorian-era musician composed with great elation and suffering, does not automatically qualify to become beautiful. As a slight diversion, my take on the issue of effort is that honest, sincere creative effort more often results in beauty than secondhanded imitation. So, for all the effort the composer and the violinist put in to the performance, the result likely will be quite beautiful. But it does not necessarily have to be. My take on the experiment itself, however, is that things of great beauty might still need time to familiarize themselves to the observer; they might not be beautiful at first sight and might need the “state of mind” that Kant talks about. The results of the experiment were partly sullied by the requirement that music, more than visual art depends on the “state of mind” and time to prove its worth. In any case, my thoughts in the previous mail were more or less independent of this particular experiment, although the article certainly evoked those thoughts.

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Faith with no doubt vs failth only in doubt

April 23rd, 2006 admin

“If a man will begin in certainties he shall end in doubts; but if he will be content to begin in doubts he shall end in certainties.”
- Philosopher Francis Bacon, quoted in the Associated Press

The notion of faith evokes an immediate association with religion. Faith is considered integral to truly experiencing the joys of religion. Faith is the ability to overcome doubt. It is fueled by humility, obedience and trust. All these are virtues. I would like to argue in this article that every thing I said about faith applies to science, and arguably, more to science than religion!

Faith is integral to science. The big difference in science is that the faith is not placed in the end result. The faith is placed in the means to the end, the process of getting there, the method. Faith is placed only in the validity of doubt and methods to counter it. Doubt is the origin of science. This doubt, fueled by curiosity and bolstered by unyielding faith in the validity of doubting, eggs on the scientist to the end result. Which, of course, is open to doubt.

Faith in religion does not stem from doubt. It stems from individual or collective notions. It often stems from an individual’s notion that is guided by what will appeal to collective notion, the masses. Religious faith asks one to give up ones prejudices. Coincidentally, science asks the exact same from its followers. Religion, though, makes up for your loss in giving up your own prejudices, by replacing it with communcal prejudices. Science leaves you high and dry. You have no easy replacement. That is the most crucial difference between the two approaches to knowledge. In one, you are handed a solution on a platter. In the other you are often handed an idea, a theory or a hypothesis, that is itself open to your scrutiy and validation and occasionally, you are handed nothing.

Why would one choose the scientific way, when it is ridden with potentially wrong solutions, laced with heavy doses of doubt, and provides no guarantees for any success? Would it not be easier to accept solutions which can be sufficient to lead a happy lifetime, with no double-guessing, no opportunity for pattern-less chaos, with no doubts? Unfortunately, though many solutions have been proposed often in the form of religions, the solutions have not been able to present a uniform set of answers that could completely anhilate doubt from all minds. And the problem is not with the solution provided by any religion. The problem is the attempt to provide such a solution. The very nature of how relegious ideas develop, make it hard to be communicated across all geographies and cultures. But even if there were only one religion, one set of solutions, that everyone in the world had attempted to put their faith in, it would still not work. And that is because, the attempt is to place faith in the solution. There is no way to verify or recreate the solution to satisfy one’s own curiosity. And that brings us to the heart of the matter. One’s own curiosity implies the notion of individuality. Every individual is different and capable of thinking for herself or himself. When a solution reached by one or, hypothetically, even a majority of the people is presented to “everyone”, there certainly will be someone whose individuality will not be truly satisfied with the solution. Uniform religion that provides ready solutions, therefore, will continue to be inadequate.

The alternative is to nurture this individuality - the inherent ability and, indeed, the urge, to doubt. There is no solution that is beyond any individual’s grasp. There is no requirement for collective faith to be placed in the solution. The faith is placed is the means, where the means only refer to doubt. The means do not refer to a particular approach to finding the answer. The faith is not placed in anything beyond the individually verifiable. And that often stops at the realization that the answer is either not available or not sufficient. With such a weak framework of guide rails, it could be argued that we will never get anywhere. But that is the kind of freedom that an individual craves for. The lack of guide rails is an opportunity, rather than a restriction. The downside is that it takes a lot more courage to truly follow the scientific method. There are no guarantees that you will ever get anywhere. The temptation to build rigid guide rails, to take you somewhere, is often overpowering. The temptation to get to an answer, before the battery runs out, that is, within a lifetime, is also another pitfall. Truth does not have such stipulations, and to dive into the vast expanse of science with all its half-baked solutions, caveats and sparse guide-rails takes tremendous courage and tremendous faith - faith, in your right to doubt - faith in fact, in nothing, except doubt itself.

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Hinduism: Professor Kishor Trivedi’s observations

November 6th, 2005 admin

Professor Kishor Trivedi of Duke University has written a wonderful introduction to what Hinduism is. His astute observations help a novice see the difference between ritual practices and the crux of this way of life. He carefully guides us through the various facets of this often nebulous concept, stringing together the various words we associate with Hinduism, providing perspective and scope. In spite of the amount of information, he never loses the reader, because of the reassuring obviousness and simplicity of the ideas he presents. Though not the main theme of the article, he also places the role of religion in context. With near clinical accuracy and the ease of a seasoned mathematician, he reasons that the contradictions and friction between the various named religions of the world are a reflection on human shortcoming when trying to come to grips with the vastness of this concept. I took permission from Professor Trivedi to provide his article here.
Dr. Kishore Trivedi’s article on Hinduism

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