Memoirs of fifties Akividu or Akiveedu (ఆకివీడు), and neighbouring villages. Educational, geographical, historical, literary, philosophical, religious and social postings included. Copyright Raju (PD). (bondadaa@gmail.com)
Saturday, October 03, 2009
Saturday, September 26, 2009
DNA Survey of Indian Heritage
Indian ancestry revealed in massive study
IANS
First Published : 25 Sep 2009 03:19:58 PM IST
Last Updated : 25 Sep 2009 03:58:48 PM IST
LONDON: The largest ever DNA survey of Indian heritage has revealed that the population of India was founded on just two ancient groups that are as genetically distinct from each other as they are from other Asians.
The findings of the study, conducted by a group of top international geneticists, have strong implications for health and medicine, and reveal important new information on caste in India.
The study shows that most Indian populations are genetic admixtures of two ancient but genetically divergent groups, which each contributed around 40-60 percent of the DNA to most present-day Indians, Nature magazine reported Wednesday.
One ancestral lineage - genetically similar to Middle Eastern, Central Asian and European populations - was higher in upper-caste individuals and speakers of Indo-European languages such as Hindi, the researchers found.
The other lineage was not close to any group outside the Indian subcontinent, and was most common in people indigenous to the Andaman islands, says the study conducted by a team led by David Reich of the Broad Institute in Cambridge, Massachusetts, and Lalji Singh of the Centre for Cellular and Molecular Biology in Hyderabad, India.
Nature said that although India makes up around one-sixth of the world's population, it has been "sorely under-represented" in genome-wide studies of human genetic variation.
The Indian Genome Variation database, launched in 2003 to fill the gap, has so far studied only 420 DNA-letter differences, called single nucleotide polymorphisms (SNPs), in 75 genes.
In sharp contrast, the study reported by Nature has probed more than 560,000 SNPs across the genomes of 132 Indian individuals from 25 diverse ethnic and tribal groups dotted all over India.
The researchers also found that Indian populations were much more highly subdivided than European populations. But whereas European ancestry is mostly carved up by geography, Indian segregation was driven largely by caste.
"There are populations that have lived in the same town and same village for thousands of years without exchanging genes," said Reich.
The authors of the study said the new genetic evidence refutes the claim that the Indian caste structure was a modern invention of British colonialism.
"This idea that caste is thousands of years old is a big deal," said Nicole Boivin, an Oxford University archaeologist.
"To say that endogamy (the practice of marrying within a caste, community or tribe) goes back so far, and that genetics shows it, is going to be controversial to many anthropologists.
"The study also suggests that Indian populations, although currently huge in number, were founded by relatively small bands of individuals - a finding that has clinical implications.
"There will be a lot of recessive diseases in India that will be different in each population and that can be searched for and mapped genetically," Reich said.
"That will be important for health in India."
IANS
First Published : 25 Sep 2009 03:19:58 PM IST
Last Updated : 25 Sep 2009 03:58:48 PM IST
LONDON: The largest ever DNA survey of Indian heritage has revealed that the population of India was founded on just two ancient groups that are as genetically distinct from each other as they are from other Asians.
The findings of the study, conducted by a group of top international geneticists, have strong implications for health and medicine, and reveal important new information on caste in India.
The study shows that most Indian populations are genetic admixtures of two ancient but genetically divergent groups, which each contributed around 40-60 percent of the DNA to most present-day Indians, Nature magazine reported Wednesday.
One ancestral lineage - genetically similar to Middle Eastern, Central Asian and European populations - was higher in upper-caste individuals and speakers of Indo-European languages such as Hindi, the researchers found.
The other lineage was not close to any group outside the Indian subcontinent, and was most common in people indigenous to the Andaman islands, says the study conducted by a team led by David Reich of the Broad Institute in Cambridge, Massachusetts, and Lalji Singh of the Centre for Cellular and Molecular Biology in Hyderabad, India.
Nature said that although India makes up around one-sixth of the world's population, it has been "sorely under-represented" in genome-wide studies of human genetic variation.
The Indian Genome Variation database, launched in 2003 to fill the gap, has so far studied only 420 DNA-letter differences, called single nucleotide polymorphisms (SNPs), in 75 genes.
In sharp contrast, the study reported by Nature has probed more than 560,000 SNPs across the genomes of 132 Indian individuals from 25 diverse ethnic and tribal groups dotted all over India.
The researchers also found that Indian populations were much more highly subdivided than European populations. But whereas European ancestry is mostly carved up by geography, Indian segregation was driven largely by caste.
"There are populations that have lived in the same town and same village for thousands of years without exchanging genes," said Reich.
The authors of the study said the new genetic evidence refutes the claim that the Indian caste structure was a modern invention of British colonialism.
"This idea that caste is thousands of years old is a big deal," said Nicole Boivin, an Oxford University archaeologist.
"To say that endogamy (the practice of marrying within a caste, community or tribe) goes back so far, and that genetics shows it, is going to be controversial to many anthropologists.
"The study also suggests that Indian populations, although currently huge in number, were founded by relatively small bands of individuals - a finding that has clinical implications.
"There will be a lot of recessive diseases in India that will be different in each population and that can be searched for and mapped genetically," Reich said.
"That will be important for health in India."
Sunday, September 06, 2009
The Man Of The Mass-Y.S.Rajasekhara Reddy
"Don't count the years you want to live. Ask yourself how much you have done for society at large with whatever opportunities the Almighty has provided you", are the words of Dr.Y.S. Rajasekhara Reddy. The dynamic political leader who proved the worth of his words with his undying spirit of service especially for the downtrodden, met a sad death in a helicopter crash on top of Rudrakonda Hill, 40 nautical miles from Kurnool.
Friday, September 04, 2009
Sunday, August 23, 2009
If life is so purposeless, do you feel that it's worth living?
PLAYBOY: If life is so purposeless, do you feel that it’s worth living?
KUBRICK: Yes, for those of us manage somehow to cope with our mortality. The very meaninglessness of life forces man to create his own meaning. Children, of course, begin life with an untarnished sense of wonder, a capacity to experience total joy at something as simple as the greenness of a leaf; but as they grow older, the awareness of death and decay begins to impinge on their consciousness and subtly erode their joie de vivre, their idealism – and their assumption of immortality. As a child matures, he sees death and pain everywhere about him, and begins to lose faith in the ultimate goodness of man. But if he’s reasonably strong – and lucky – he can emerge from this twilight of the soul into a rebirth of life’s élan. Both because of and in spite of his awareness of the meaninglessness of life, he can forge a fresh sense of purpose and affirmation. He may not recapture the same pure sense of wonder he was born with, but he can shape something far more enduring and sustaining. The most terrifying fact about the universe is not that it is hostile but that it is indifferent; but if we can come to terms with this indifference and accept the challenges of life within the boundaries of death – however mutable man may be able to make then – our existence as a species can have genuine meaning and fulfillment. However vast the darkness, we must supply our own light.
KUBRICK: Yes, for those of us manage somehow to cope with our mortality. The very meaninglessness of life forces man to create his own meaning. Children, of course, begin life with an untarnished sense of wonder, a capacity to experience total joy at something as simple as the greenness of a leaf; but as they grow older, the awareness of death and decay begins to impinge on their consciousness and subtly erode their joie de vivre, their idealism – and their assumption of immortality. As a child matures, he sees death and pain everywhere about him, and begins to lose faith in the ultimate goodness of man. But if he’s reasonably strong – and lucky – he can emerge from this twilight of the soul into a rebirth of life’s élan. Both because of and in spite of his awareness of the meaninglessness of life, he can forge a fresh sense of purpose and affirmation. He may not recapture the same pure sense of wonder he was born with, but he can shape something far more enduring and sustaining. The most terrifying fact about the universe is not that it is hostile but that it is indifferent; but if we can come to terms with this indifference and accept the challenges of life within the boundaries of death – however mutable man may be able to make then – our existence as a species can have genuine meaning and fulfillment. However vast the darkness, we must supply our own light.
Excerpt from : "Stanley Kubrick: interviews By Stanley Kubrick, Gene D. Phillips"
Saturday, August 22, 2009
I claim no supernatural authority ....
My teaching is my own interpretation of our ancient books, in the light which my Master shed upon them. I claim no supernatural authority. Whatever in my teaching may appeal to the highest intelligence and be accepted by thinking people, the adoption of that will be my reward.
All religions have for their object the teaching either of devotion, knowledge, or yoga, in a concrete form. Now, the philosophy of Vedanta is the abstract science which embraces all these methods, this it is that I teach, leaving each one to apply it to their own concrete forms. I refer each individual to their own experiences, and where reference is made to books, the latter are procurable, and may be studied by anyone. Above all, I teach no authority proceeding from hidden beings speaking through visible agents, any more than I claim learning from hidden books or manuscripts. I am not an exponent of any occult society, nor do I believe that good can come of such bodies. Truth stands on its own authority, and truth can bear the light of day.
I had a deep interest in religion and philosophy from my childhood, and our books teach renunciation as the highest ideal to which we can aspire. It only needed the meeting with a great Teacher--Ramakrishna Paramahamsa--to kindle in me the final determination to follow the path he himself had trod, as in him I found my highest ideal realized.
Concentrating the powers of the mind is the only way to knowledge. In external science, concentrating the mind is--putting it on something external; and in the internal science, it is--drawing towards one's Self. This concentration of mind we call Yoga.
All morality can be divided into the positive and the negative elements. It says either "Do this" or "Do not do this." When it says, "Do not," it is evident that it is a check to a certain desires which would make us slaves. When it says, "Do," its scope is to show the way to freedom and to the breaking down of a certain degradation which has already seized the human heart.
Those who depend upon the world for enjoyment are the "bound" (tāmasika). Then there are the "egotistical" (rājasika), who always talk about "I," "I," "I." They do great work sometimes and may become spiritual. But the highest are the "introspective" (sāttvika), who live only in the Ātman.
When you give something to a man and expect nothing--do not even expect the man to be grateful--his ingratitude will not affect you, because you never expected anything, never thought you had any right to anything in the way of return. You gave him what he deserved. His own karma got it for him, your karma made you the carrier thereof. Why should you be proud of having given away something? You are the porter that carried the money or other kind of gift, and the world deserved it by its own karma. Where is then the reason for pride in you? There is nothing very great in what you give to the world.
Interview, October 23, 1895. Complete Works, 5.186.
All religions have for their object the teaching either of devotion, knowledge, or yoga, in a concrete form. Now, the philosophy of Vedanta is the abstract science which embraces all these methods, this it is that I teach, leaving each one to apply it to their own concrete forms. I refer each individual to their own experiences, and where reference is made to books, the latter are procurable, and may be studied by anyone. Above all, I teach no authority proceeding from hidden beings speaking through visible agents, any more than I claim learning from hidden books or manuscripts. I am not an exponent of any occult society, nor do I believe that good can come of such bodies. Truth stands on its own authority, and truth can bear the light of day.
Interview, October 23, 1895. Complete Works, 5.186-87.
I had a deep interest in religion and philosophy from my childhood, and our books teach renunciation as the highest ideal to which we can aspire. It only needed the meeting with a great Teacher--Ramakrishna Paramahamsa--to kindle in me the final determination to follow the path he himself had trod, as in him I found my highest ideal realized.
Interview, October 23, 1895. Complete Works, 5: 186
Concentrating the powers of the mind is the only way to knowledge. In external science, concentrating the mind is--putting it on something external; and in the internal science, it is--drawing towards one's Self. This concentration of mind we call Yoga.
Conversation at Harvard, 1896. Complete Works, 5.299.
All morality can be divided into the positive and the negative elements. It says either "Do this" or "Do not do this." When it says, "Do not," it is evident that it is a check to a certain desires which would make us slaves. When it says, "Do," its scope is to show the way to freedom and to the breaking down of a certain degradation which has already seized the human heart.
Written in answer to a question put by a Western Disciple. Complete Works, 8.147.
Those who depend upon the world for enjoyment are the "bound" (tāmasika). Then there are the "egotistical" (rājasika), who always talk about "I," "I," "I." They do great work sometimes and may become spiritual. But the highest are the "introspective" (sāttvika), who live only in the Ātman.
Retreat given at the Thousand Island Park, USA. June 25, 1895. Complete Works, 7.12.
When you give something to a man and expect nothing--do not even expect the man to be grateful--his ingratitude will not affect you, because you never expected anything, never thought you had any right to anything in the way of return. You gave him what he deserved. His own karma got it for him, your karma made you the carrier thereof. Why should you be proud of having given away something? You are the porter that carried the money or other kind of gift, and the world deserved it by its own karma. Where is then the reason for pride in you? There is nothing very great in what you give to the world.
Class on Karma Yoga. New York, January 3, 1896. Complete Works, 1.90.
Tuesday, August 04, 2009
Monday, July 06, 2009
Sunday, June 21, 2009
Truth and Sannyasa
Truth is of two kinds: (1) that which is known through the five ordinary senses and by reasoning based thereon; (2) that which is known through the subtle, supersensuous power of yoga.
Knowledge acquired by the first means is called science; and knowledge acquired by the second is called the Vedas.
Knowledge acquired by the first means is called science; and knowledge acquired by the second is called the Vedas.
From "Hinduism and Sri Ramakrishna," originally written in Bengali. Complete Works, 6.181.
Sannyāsa is recognized in the Vedas without making any distinction between men and women. Do you remember how Yājñavalkya was questioned at the court of King Janaka? His principal examiner was Vācaknavī, the maiden orator--Brahmāvadinī, as the word of the day was. "Like two shining arrows in the hand of the skilled archer," she says, "are my questions." Her gender is not even commented upon. Again, could anything be more complete than the equality of boys and girls in our old forest universities? Read our Sanskrit dramas--read the story of Śakuntalā, and see if Tennyson's "Princess" has anything to teach us!
Sannyāsa is recognized in the Vedas without making any distinction between men and women. Do you remember how Yājñavalkya was questioned at the court of King Janaka? His principal examiner was Vācaknavī, the maiden orator--Brahmāvadinī, as the word of the day was. "Like two shining arrows in the hand of the skilled archer," she says, "are my questions." Her gender is not even commented upon. Again, could anything be more complete than the equality of boys and girls in our old forest universities? Read our Sanskrit dramas--read the story of Śakuntalā, and see if Tennyson's "Princess" has anything to teach us!
Thursday, June 04, 2009
Monday, May 04, 2009
Sunday, May 03, 2009
The eternal fragrance of Mahakavi Sri Sri
How does one describe a poet, writer, lyricist, progressive thinker and a great personality like Sri Sri (Srirangam Srinivasa Rao)? It is best to describe him in his own words perhaps. He once said,“1930 daaka Telugu sahithyam nannu nadipinchindi. Aa tharvaatha nunchi daanni nene nadipisthunaanu (Till the 1930s, Telugu literature guided me, after that, I am guiding her). Even after his death in 1983, Sri Sri continued to guide Telugu literature. He would continue to do so, like Mahakavi Gurazada, as long as Telugu language and literature exist.
Tuesday, April 28, 2009
If the scriptures cannot help!!!
If the scriptures cannot help all people in all conditions at all times, of what use, then, are such scriptures? If the scriptures show the way to only the monk and not to the householder, then what need has a householder for such one-sided scriptures? If the scriptures can only help people when they give up all work and retire into the forests, and cannot show the way of lighting the lamp of hope in the hearts people of the workaday world--in the midst of their daily toil, disease, misery, and poverty, in the despondency of the penitent, in the self-reproach of the downtrodden, in the terror of the battlefield, in lust, anger and pleasure, in the joy of victory, in the darkness of defeat, and finally, in the dreaded night of death--then weak humanity has no need at all of such scriptures, and such scriptures will be no scriptures at all!
Sunday, April 26, 2009
The day was memorable
Apr 27 2009
hyderabad
April 26: For Mrs D. Lakshmamma, a middle-aged labourer, April 23 was a day of triumph. She was able to cast her vote freely at last, enjoying a privilege which thousands of Dalits have been denied since Independence.
The day was memorable in another sense too. Mrs Lakshmamma, a resident of Bandameeda Harijanawada, a Dalit colony, walked across the main streets of Kalicherla village to reach the polling station. This too was a rare privilege.
The 2009 general elections will be remembered for many things. But for this group of Dalit families, it was a day when they tasted real freedom for the first time, braving the threat of feudal lords who had dominated them all their lives.
“After reaching the polling station I was doubtful whether they will allow me to vote because I don’t have a voter ID card,” said Mrs. Lakshmamma. However, the polling staff allowed her to vote since she had brought her ration card as proof of identity. It may be surprising to many, but in the politically vibrant Chittoor district, there are about 50 villages where Dalits and Muslims do not dare to cast their vote. Elections to local bodies will always be unanimous in these villages that fall in Chandragiri and Tamballapalli assembly constituencies. When elections take place for the Assembly or Parliament the voters’ lists will have the names of Dalits but they will never see a polling booth.
“Ironically, the polling percentage used to be 90 per cent in booths under which the Dalit colonies fell,” said the Chittoor district collector, Mr Ravichandra.
This time, the collector and the superintendent of police, Mr K. Lakshmi Reddy, took the initiative to instill courage among Dalits after some organisations complained to the chief electoral officer, Dr I.V. Subba Rao, about the stranglehold of feudal lords. But the arrogant feudal lords brazenly said that they would spend Rs 1 crore to ‘manage’ the authorities.
To restrain them, the collector ordered the police to slap cases under SC/ST Atrocities (Prevention) Act against those who tried to stop Dalits from voting.
The Dalits are happy at getting the right to vote but are also afraid of retaliation. The district collector has assured them that he would keep a continuous vigil to prevent this.
Friday, April 10, 2009
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