BE STILL...

 Oh my soul! Have you not heard? Do you not see? The Lord is in control. Why are you cast down, O my soul, and why are you disquieted within me? (Ps 42:5). Hope in god! BE STILL! That’s what our Lord said to his disciples. When they were excited and extremely happy after the ministry with miracles and wonders, the Lord said: “Come away to a deserted place all by yourselves and rest a while.” (Mk 6:31) He told them to BE STILL! When the same disciples were afraid of death by drowning in the sea he told the sea and the storm to be calm (Mk 4:39) and told the disciples once again BE STILL!  

Why do you try to take hold of his place in your life? Do you want to repeat the same mistake of Adam and Eve? Do not worry about knowing everything. BE STILL and you will know it better. Don’t you see the Lord who made you knows what is the best for you? He knows the right time for you to give you all you need.

Do you think of your free will? Yeah! It is a gift that you have received from God. But it can’t give you everything, rather offer it to God freely so that he can guide your free will to His will which is the best option for you! That would be the wise choice you can make with your free will. BE STILL! Let him take control or better He is in control, so don’t worry. In fact, only by BEing STILL you can find him better. The Lord was not in the wind, the Lord was not in the earthquake, the Lord was not in the fire but the Lord spoke in silence (1 Kings 19:11-13). Only in silence you can find Him and hear Him. For that silence you need to BE STILL! Learn to BE STILL you can find God’s will!

He repeats you once again: “BE STILL and know that I am God” 

(Ps 46:10)

Thank you my friend and sister Vicky Liok for the spark of the Lord which has ignited the fire of the Holy Spirit to write this reflection!

PATRIS CORDE and the Year of St. Joseph

On 8 December 1870 Blessed Pope Pius IX declared St. Joseph as the Patron of the Universal Church in his papal decree Quemadmodum Deus. This declaration also raised the feast of St. Joseph on March 19 to the rank of double of the first class, i.e., solemnity. This year marks the hundred and fiftieth anniversary of this remarkable event in the history of the Church. In honour of this memory, Pope Francis has written an apostolic letter entitled ‘Patris Corde’ (with the Father’s heart). To celebrate 150^th anniversary in a grand manner, the holy father has proclaimed a special ‘Year of St. Joseph’ beginning on the Solemnity of the Immaculate Conception of 2020 until the same feast in 2021.

 In Patris Corde the Holy Father presents the foster father of Jesus Christ with the different attributes of a model father. In the gospels we find very few information about St. Joseph. In fact, there is no single mention of his words found in the four gospels. However, his heroic qualities are evident in the first four books of the New Testament. Yet, after, the Blessed Mother Mary, no saint is mentioned frequently in the papal magisterium than Joseph, her spouse. Pope Francis wants to continue this tradition with his personal reflection on the Patron of the Universal Church. We know that St. Joseph is honoured and reflected under many titles like Patron of workers, Guardian of the Redeemer and Patron of a happy death. The novelty that the Supreme Pontiff wants to highlight in his apostolic letter is the extraordinary figure of the father, so close to our human experience.

The Pope sheds light on seven aspects of the fatherly figure of Joseph. Firstly, he was a Beloved Father. The popular scriptural expression, “Go to Joseph” which is also attributed to the earthly father of Jesus, shows his amiability in embracing his role in the history of salvation. He was a Tender and Loving Father since he was one of the principal causes of the earthly wisdom and the physical strength of our Saviour. He was an Obedient Father as he was ever-ready to execute the plan of God in protecting the baby Jesus. Therefore he was also an Accepting Father. Pope expresses this quality as: “Joseph is certainly not passively resigned, but courageously and firmly proactive.” Thus he was also a Creatively Courageous Father. His fidelity was creative. We can learn from St. Joseph that in the face of difficulty, we can either give up and walk away, or somehow engage with it. At times, difficulties bring out resources we did not even think we had. Joseph was evidently a Working Father. Jesus was addressed as the son of carpenter who is an epitome of the dignity of work. At last he was a Father in the Shadows who was the earthly shadow of the Heavenly Father for Jesus Christ.

The aim of Patris Corde is to increase our love for this great saint, to encourage us to implore his intercession and to imitate his virtues and his zeal. Therefore let us pray with Pope Francis which he has written at the end of this apostolic letter:

“Hail, Guardian of the Redeemer,

Spouse of the Blessed Virgin Mary. 

To you God entrusted his only Son; 

in you Mary placed her trust; 

with you Christ became man.

Blessed Joseph, to us too,
show yourself a father
and guide us in the path of life.
Obtain for us grace, mercy and courage,
and defend us from every evil.” Amen.

From ‘Individual’ to ‘Person’: The Call of Fratelli Tutti

 

The difference between the terms ‘Individual’ and ‘Person’ is the characteristics of relationship. An individual is a distinct being; an individual human being is one who separates him/herself from other people and possessing their own needs or goals, rights and responsibilities. On the other hand, a person is one who is always referred with his/her social relationship with others such as kinship, clan, culture and nation. Even in legal terms the word person denotes a group or organization. The newly written encyclical of the Holy Father, Fratelli Tutti (all brothers) is call to move on from being individual to being person to the whole universe without any borders and limits.

It is the third encyclical of Pope Francis followed by Lumen Fidei and Laudato si. The title and the place in which it is officially signed by the pope are significant. The title, Fratelli Tutti is taken from the book Admonitions of St. Francis of Assisi and the place chosen for the publication is the tomb of St. Francis at the Basilica of Assisi on 3 October, the eve of the feast of the saint of Assisi. In fact, the opening of the document lauds the essence of the fraternal love of St. Francis, who would call the sun, my brother, and the moon, my sister!

The document is composed of eight chapters. The first chapter presents the current situation of the world which lacks universal vision of fraternity. The second chapter taking the parable of the good Samaritan narrates the present scenario mentioned in the first chapter. The third chapter is a call to come out of one’s closed comfort zone to an open world. The fourth chapter shows the qualities of a heart that is open to the whole world beyond one’s own limits. The fifth chapter gives the action-plan for the ideas mentioned in the previous chapters especially entering into the political scenario which the Pope calls ‘a better kind of politics’, a politics of love. The sixth chapter is a vision for a new society of dialogue and friendship. The seventh chapter deals with some concrete issues in the society like wars, death penalty, social injustice and social forgiveness. The last chapter throws some light on the Christian identity amidst the different religions with their ups and downs for universal brotherhood and friendship just like the Pope signed a document on ‘Human Fraternity for world peace and living together’ with the Grand Imam of Al-Azhar in Abu Dhabi on 4 February 2019. Another example that this encyclical shows in this regard is the father of our nation India, Mahatma Gandhi.

            The beauty of this encyclical is its practical proposals in the concrete situations like giving human dignity in the pandemic situation, the idea of the family of nations in the international politics, dialogue and friendship in society and, the unrestricted and public mission of the Church in the world.

In short, Pope Francis calls every Christian to move from individualistic attitude to an unlimited heart that can embrace the whole world just like Jesus.  He says, “Radical individualism is a virus that is extremely difficult to eliminate, for it is clever” (Paragraph 105). In friendship and brotherhood there is no way for individualism. The best part of our baptism is that we are entering from our individuality into a great personhood of fellowship. Fratelli Tutti invites this personhood to be shared to the whole world irrespective of the differences through social friendship. Let us join the Pope in praying the last words of the encyclical: “May our hearts be open to all the peoples and nations of the earth. May we recognize the goodness and beauty that you have sown in each of us, and thus forge bonds of unit, common projects and shared dreams”. Amen

A Blessed in Blue Jeans: the newly beatified Carlo Acutis

     Two decades ago, a book named ‘Jesus in Blue Jeans’ was  famous for its practical guidance to the spiritualty of day-to-day living. Jesus is portrayed as the model for daily life. However, it would be more effective in seeing in the concrete lives of the persons than remaining in the level of ideas in books. In other words, people want to see the same Jesus in the persons in Blue Jeans. One such fine example of our era is the newly beatified Carlo Acutis. His life has been a real inspiration for so many young people especially in Italy.

            Carlo Acutis, the first son of an Italian parents who were living in England, was born in London on 3 May 1991. Later the family moved to Milan in Italy. He had a special love for Jesus in the eucharist right from his childhood. In fact, he received his first holy communion at the age of seven. Just like St. Dominic Savio he also created a friendship with Jesus and Blessed Mother Mary immediately after receiving Jesus in his heart for the first time. This was an important event in his saintly life.

            He was an ordinary boy with the youthful characters. He had passion for information technology, sports and so on. He had lot of friends and at the same time he gave first place to God. His spirituality was not very theoretical. It was very simple but profound. For example, in spite of his expertise and passion for technology he did no lock himself up in it. On the contrary, he used it for productive purpose and for the greater glory of God. He had visited the different places where the Eucharistic miracles had taken place and made a virtual museum of these miracles by making a website www.miracolieucaristici.org which continues to help so many people even today.

            Sanctity was his ultimate goal of life. His goal made him stand in a different way wherever he was like at school, in a restaurant with friends or in the football field. He had a kit to become saint which consists of: a great desire for holiness, Mass, Communion, daily Rosary, weekly confession, Bible reading and the willingness to give up anything for the good of the other. His life of testimony attracted not only his catholic friends but also Rajesh, a Hindu from India, who was working at the house of Carlo. Rajesh declared that the life of Carlo has transformed him to be Christian.

            Unfortunately, in October 2006, Carlo was diagnosed with type M3 fulminant leukaemia. Even at the moment of suffering he was ready to endure his pain for the Pope and the Church. On 12 October 2006, at the age of fifteen the beautiful soul departed. Two days before his death he asked to receive the anointing of the Sick and the Holy Eucharist. He knew few months back that this sickness would take him off the world which he declared with the emotional words, “I am destined to die.” Many people participated at his funeral mass especially the homeless who were helped by him.

            His favourite place on earth was Assisi, the beautiful village of St. Francis and so he desired to be buried there with his favourite Jeans and Sneakers. His holiness was realised soon and on 12 October 2012, the cause for his beatification and canonization was opened. Pope Francis declared him venerable, a stage before beatification, on 5 July 2018. Moreover, in his Apostolic Exhortation Christus Vivit, the Pope declared him to be an example for the youth across the world. On 6 April 2019 his mortal remains were moved to the ‘Sanctuary of the Renunciation’ in Assisi where many people pay homage to him. On 21 February Pope Francis approved a miraculous healing of a Brazilian boy who suffered from a congenital anomaly attributed to the intercession of Carlo. The holy boy was beatified on 10 October 2020. During his beatification the cardinal said that his life was luminous just like the bread of the Holy Eucharist. His life is the model way of living that Jesus gives in the gospel.

            “To always be close to Jesus: that’s my life plan” – these words of Carlo Acutis can be seen in his personal website www.carloacutis.com. Now in the person of Carlo Acutis ‘A Blessed in Blue Jeans’. Let us continue to pray that he may soon become ‘A Saint in Sneakers’ and let us take his example in being productive and progressive for the greater glory of God and His Church.

ADVERTISEMENTS: PROJECTION OF SHADOWS

Have you ever asked questions like these: Why is the one liter Aquafina water bottle sold for 20 rupees while the company is provided with the local water supply? Why do the brand names of some goods, like Rasna, remain the name of the item itself? Why the Hindu newspaper is sold for six rupees and Dhinakaran for just five rupees while the cost of printing is very high? When we analyse these questions we can find the thread that connects these beads of questions. Guess what? It is the advertisement.

Advertisement is an important form of communication. Practically, we cannot find any field without any advertisement. To give an interesting example, there is a regular TV programme by a gospel preacher who at the end of every episode gives an advertisement this way: “Like the five loaves of bread you can send your contribution of Rs. 50/-, 500/-, or 5000/- or like the two fish you can send Rs. 20/-, 200/- or 2000/-

Well, advertisement plays a crucial role in our living as it decides various traits of human living. From the perspective of the audience, the would-be consumers, advertising becomes a stimulus that plays with the emotions of the people in every walks of life. The advertisers make people comfortable by connecting their beliefs, actions, attitudes, etc. to the projected concepts of the company. They use ‘balance theory’. At first, they knock the consumer off the balance and they urge that the balance is restored when the consumer purchases the goods advertised. Some of the advertisements on toothpaste and cosmetics can be tangible evidence for this claim. The consumers become victims of these projections by falling prey to their ideologies. For example, in order to increase the production of the fairness cream, fair complexion is exalted and consequently, this ruffles a few feathers in the mindset of the men with dark complexion by giving them low self-esteem. Paying heed to the call to be Fair and Handsome, no man, I am sure, would have read about the ingredients and other details of the cosmetics but hurries in buying. Consuming soft beverages like Coke and Pepsi has become a fashion or an elite trend; but how many of the consumers know about the preservatives in such drinks which could be as harmful as pesticides!

The recent trend in India now is to look for herbal products; we find this craving expressed in the advertisements of health drinks to contraceptives. It is better to go for herbal products but do we have sufficient cognizance about the information given in the advertisement.

Every advertisement has a dual purpose: to give proper information to the public and to enhance the production. On the contrary, the former purpose is hidden and the latter interest is given importance in various instances. The true facts are hidden by the shadows of these projection of the advertisement. It is evident from many offer or attractive advertisements that always have *this symbol which hides so many information under the title – ‘conditions apply’.

To put it succinctly, the truth of the commodity is hidden under the shadows of the projection of the advertisements. It is the onus of every responsible citizen to move beyond these projected shadows created by the avalanche of advertisements and find the truth for the betterment of the society.

                        

Is not Knowledge a Virtue?

          The dawn of the Golden Period of the Western philosophy insisted much on knowledge in human life, to the extend saying that knowledge is virtue. Socrates was a prominent proponent of this proposition. According to him, every human being aims for satisfaction in life and knowledge of what constitutes such a life is for the achievement of it. This kind of life consists in the practice of the virtues which are the application of different kinds of the fundamental virtue of knowledge (of which the good for human is and how it is to be achieved). Thus Socrates concludes, “Virtue is Knowledge” as no one does wrong willingly.

          On the contrary, we find a seemingly tenable anti-thesis in this discussion. Knowledge cannot be a virtue rather it is the action that becomes a virtue. A good action, being done repetitively, becomes a habit and the habit, in turn, becomes a virtue. The argument moves further giving an example that it is not enough that a person knows how to be good rather he or she must perform good actions in order to be virtuous. Thus it is only the good action that becomes a virtue and not the mere knowledge of the good action.

          Now, the question is, what makes an action virtuous? Is it the action itself? Certainly not. An action itself can never be virtuous, if so, any action becomes a virtue. Rather, a virtuous action is determined by various factors.Some examples may throw light on this: helping the poor is a virtuous action; if this action is carried out for hidden motives like for gaining fame or to evade taxes, then this action cannot be accepted as a virtue; a business man who was regular in paying taxes, learns to cheat the government feels regret for his past loyalty to the government; thus his regularity in paying his excise is no more a virtue of loyalty. Hence we can conclude that the action cannot be a virtue in itself.

          The same question of what makes an action virtuous may gain a better clarity now. An action, to be virtuous, relies more on the intention of the action. The intention is shaped by the knowledge of the virtuous action. Therefore, the essence of a virtuous action is the knowledge of the virtue that corresponds to the action. In other words, this knowledge is expressed in action, in turn, as virtue. We can conclude saying that virtue is an a priori condition for the action and soit is not more of the realm of action but of the knowledge. “The virtuous person”, says Taittirīya Upaniṣad ii.9, “is not troubled by thoughts like these: Have I not done the right? Have I done the wrong?”Because the person does with all the dispositions acquired through the knowledge of the virtue, s/he becomes goodness and virtuous taking always right decisions and doing always the right! This is an obvious indication that knowledge is virtue. Thisperspective is more strengthened with the philosophy of Advaita Vedānta. That one identifies oneself with Brahman is the sole pre-condition to attain mokṣa, the Summum Bonumof human living, which is the virtue par excellence or the ultimate result of a virtuous life. It is the knowledge of this realization gives the supreme liberation. This is similar to the words of Jesus: “you will know the truth, and the truth will make you free.” (John 8:32)

          The above notion on knowledge takes knowledge beyond epistemic value and provides a way to perceive knowledge in the realm of ontology. Knowledge is not just the accumulation of information. It is the personalization of what one knows. St. Thomas Aquinas explains that we become of what we know i.e. to know is to become. Indian philosophy calls it as jñāna-niṣṭhā which etymologically means being-in-knowledge.If a virtuous action is the expression of one’s personalization, then can’t we call the root of any virtue, the knowledge a virtue? Is not knowledge a virtue?

Salient Question and Answers During the Defense

1. Is not Daya Krishna’s philosophy is the tyranny of relativism (since I have mentioned about the tyranny of reason in his critique to the traditional philosophy)?

My answer: Although Daya Krishna advocates relativism (according to him truth is essentially relative), he does not stop with relativism he also affirms that there is non-relative transcendence which alone gives meaning in one’s search for truth.

2. How can we affirm that Indian philosophy has ‘dialectic’ nature from its beginning while it is not the case in the Western philosophy like in the Dialogues  of Plato (for example, in Bhagavat Gita, it is only a one way advice)?

My answer: Daya Krishna also accepts this fact (as he mentions it as master-disciple syndrome) but he is also not convinced with the answers that Socrates gives in the Dialogues of Plato. Moreover, in spite of the fact that it is the Krishna (God) advises Arjuna in Gita, the latter is able to question him back or clarify his position which is an example for dialectics.

3. How can we accept the radical equality in dialogue (as I have mentioned that in saṃvāda, there is no privileged position in spite of one’s erudition or whatsoever)? Is it justifiable to equalize an uneducated person with the highly qualified person in a dialogue?

My answer: The mere fact that the uneducated person is able to raise a question which the other has not thought of is a sign for equality.

4. Do you accept any ways of knowing or arriving at truth besides rationality?

My answer: I put all the rest of the ways of knowing under the category of mystical experience like revelation, aesthetics, feelings, etc.

5. There was also a discussion about having dialogue with ISIS. I presented my view there that the possibility of having dialogue through a third party cannot be denied in this case in spite of the closeness of the group.

6. What is the difference between multiplicity of view points (pluralism) and relativism?

My answer: Pluralism is the facticity; it is a mere experience. Relativism is at the level of judgment. Pluralism expresses the plurality of the view points of truth whereas relativism denies the notion of truth or distorts the notion of truth.

7. For Daya Krishna, Subject matter of philosophy is ‘Problem’ and not the Reality’, how is it possible?

My answer: It is only the focus-shift in philosophizing. There is no pure problem as such. According to Daya Krishna it is the problem that makes the philosophy moving not reality as such.

Why don't we have Salesian Philosophers?

      It has been more than a century and a half that the society of St. Francis de Sales serving the world. The number of salesians worked for the betterment of the world is numerous in many fields of apostolate. Yet, one of the fields in which we, the sons of Don Bosco, have not shown much interest is the intellectual realm. For instance, there are various religious orders having prominent people in the field of philosophy. And so a simple question that came to my mind in this regard: Why there are no salesian philosophers? (I mean well-known philosophers). I received lot of ready-made answers for this simple question like: “that’s not our charism”, “basically we are youth workers”, “Don Bosco never wanted us to be walking encyclopaedias”, “we are not contemplatives to sit and reflect”. In addition, once a priest questioned about a salesian who is prominent in the realm philosophy all over the world: what is the youth work he does except taking class? It was also said jokingly that whenever there is a religious gathering for any purpose salesians are called neither for presenting papers nor prayers services but for family circles. It is also my opinion (which came to my mind during my masters in philosophy) that we hide ourselves in the name of family spirit from serious intellectual works.

     Is the identity of Salesians just having the guitar or a football at hand? Is serious study not our cup of tea? Of course, the guitar and football typical instruments that attract the youth. In fact, Don Bosco attracted so many youth with his music and games. However, it should be remembered that he was also a prolific writer. He has authored some books and prepared so many booklets and was also editor of the magazine 'the companion of youth'. 

     Now, how does the intellectual commitment also become our religious commitment or how do intellectual activities also become part of youth work too? I thank Fr. Sahaya Gnanaselvem SDB for giving the answer for this question. Our intellectual achievements can have a hold in the welfare of the youth especially to the problems of the youth. For example, the problems of gay marriage or abortion have been legally approved in some countries like the different states of USA. How is the government approval processed? Such proposals are discussed in the political forum and to validate their view they look for strong arguments from the intellectuals of the country. It is no wonder that the some states of the USA have approved gay marriage since most of the continental philosophers are non-believers and critical towards the religious norms. This can be applicable to India too in different cases. The legalized moral evils have roots in the intellectual works. It is kind of a fight or a game between the good and evil. Thus it is the duty of the youth works to eradicate these moral evils through our intellectual activities. We need to prepare ourselves to meet the challenges by updating ourselves intellectually; if not, we will be outdated in our arguments.

      Philosophers, according to Plato, should have a strong hand in political and legal arena. It is true even today as explained above. Why don’t we, youth works, take this task for the greater glory of God and the salvation of souls?

Saṃvāda: What is it in Philosophy?

       Saṃvāda is an ancient notion in Indian Philosophy. It is delicate to give the exact translation of the word ‘saṃvāda’, especially to translate it into a different culture and tradition. Yet, the general rendering of saṃvāda in English is ‘dialogue’ or ‘conversation’. This ancient term is found in the Upaniṣads. As a matter of fact, most of the Upaniṣadic texts are in the form of a dialogue; between master and disciple, or between father and son. Furthermore, the term is explicitly used in the Bhagavat Gītā. In essence the whole of the Bhagavat Gītā is in dialogue form. The word “saṃvāda” is found three times in the Gitā. 

      The term saṃvāda is the combination of ‘saṃ’ and ‘vāda’. The former is a pre-verb which means agreement or conjunction. The Latin equivalent for saṃ is ‘cum’ and is also found in English words like con-versation and con-junction. The latter refers to discussion or debate. Hence, the term saṃvāda can be understood as ‘dialogue’, although the term has a deeper meaning. 

        It is a ‘me-other’ or ‘self-other’ encounter. ‘The other’ in saṃvāda is not a mere hearer or listener but a pūrva-pakṣin (an interlocutor in a dialogue). Encountering ‘the other’ highlights new, different, hidden-between-the-lines aspects of oneself. In other words, it leads to an encounter with one’s own ‘inner other’. Thus in saṃvāda by meeting ‘the other’ one meets oneself anew. At another instance, in the same vein, It can be interpreted  as dialogical encounter, open discussion and even biting debate. It is a live dialogue where pūrva-pakṣins and siddhāntins (who hold their view as final and conclusive) both question each other in a dialogue.  The real  Saṃvāda can bring out the manifold aspects of truth. Thus all our endevours of Life and Truth should be based on Samvada.

Books of Daya Krishna

1955 The Nature of Philosophy.
1959 Planning, Power and Welfare. 
1965 Considerations towards a Theory of Social Change. 
1969 Editor. Modern Logic: Its Relevance to Philosophy. Social Philosophy: Past and                            Future.
1973 Editor. Indian Education Today: Prospects and Perspectives.
1977 Editor, with A.M. Ghose and P.K. Srivastava. The Philosophy of Kalidas Bhattacharya.
1978 Editor, with A.M. Ghose. Contemporary Philosophical Problems: Some Classical Indian 
                Perspectives
1979 Political Development: A Critical Perspective. 
1980 Gyāna Mīmāmsā, In Hindi.
1987 Development Debate: Fred W. Riggs and Daya Krishna.
        India’s Intellectual Traditions. 
        Editor. Paschimi Darshan Ka Itihas, Vols. 1 and 2 in Hindi.
1989 The Arts of The Conceptual: Explorations in a Conceptual Maze over Three Decades.
1991 Indian Philosophy: A Counter Perspective. 
        Editor, with K.L. Sharma.  The Philosophy of J.N. Mohanty.
        Editor, with M.P. Rege, R.C. Dwivedi and Mukund Lath. Saṃvāda – A Dialogue Between                   Two Philosophical Traditions.
1996 The Problematic and Conceptual Structure of Classical Indian Thought about Man, Society                 and Polity.
1997 Indian Philosophy: A New Approach.
        Prolegomena to any Future Historiography of Culture and Civilizations.
1999 Editor, with K. Sachidananda Murty. History, Culture and Truth: Essays Presented to                           Professor D.P. Chattopadhyaya.
2000 Editor, with Mukund Lath and Francine E. Krishna. Bhakti: A Contemporary Discussion –                   Philosophical Explanations in the Indian Bhakti Tradition.
        New Perspectives in Indian Philosophy.
2001 Developments in Indian Philosophy from the Eighteenth Century Onwards: Classical and                    Western.
2004 Bhārtīya Dars’ana: Eka Nayī Dṛṣṭi.
        Editor. Discussion and Debate in Indian Philosophy: Vedānta, Mīmāmsā and Nyāya.
      Nyāya Sūtras: A New Commentary on an Old Text.
2012     Towards a Theory of Structural and Transcendental Illusions.
     Civilizations: Nostalgia and Utopia.
Forthcoming Editor. The Jaipur Edition of the Ṛgveda.