Monday, August 24, 2026

Reclaiming the Narrative: The True Story of the East

 


It started with a simple observation from a colleague. She mentioned I was only the second Bengali she’d ever met, and we joked about how I looked a bit like a friend of hers from southern Russia. I mentioned that—minus the AASI (Ancient Ancestral South Indian) or the M130 gene that connects all non-African humans in a 10,000-year-old migration out of Africa—we probably did share some ancient, deep-rooted connections.

That brief chat sent me down a rabbit hole. It made me reflect on the history of India, the East, and how often our global narrative is shaped by a very narrow, 20th-century Eurocentric lens.

When people in the West think of countries like India or China, the immediate association is often "poor" or "overpopulated"—a view cemented by 1950s–1980s textbooks. We are taught a version of history where the apex of human civilization is the West, born from the scientific discoveries of the 15th century and the subsequent era of European colonization. But history is much older, and much richer, than the last 300 years.

The Manhattan of the Bronze Age

If you want to understand the true scale of ancient Eastern civilizations, you have to look at the Indus Valley. In 1921, the history of the world changed. Around the same time Howard Carter was uncovering Tutankhamun in Egypt, discoveries were being made in a small village in Punjab that completely rewrote the timeline of human civilization.

When Sir John Marshall, Director-General of the Archaeological Survey of India, announced the discovery of Harappa and Mohenjo-Daro to the world in 1924, he wrote: "Not often has it been given to archaeologists, as it was given to Schliemann at Tiryns and Mycenae... to light upon the remains of a long-forgotten civilization".

While the pyramids were being built in Egypt, vast, highly organized cities existed in India. The mature Harappan civilization (2900 BC – 1900 BC) was a marvel of the ancient world. With a population of up to 5 million people spread across 2,000 towns and villages from the Himalayas to the Arabian Sea, it was the largest civilization of its time. These were the Manhattans of the Bronze Age. They were traders who sailed from the Persian Gulf to Iraq, carrying ivory, teak, and lapis lazuli.

The Climate Collapse and New Arrivals

So, why did this massive civilization vanish? It wasn't necessarily wiped out by war; it was likely one of the first major human catastrophes driven by ecological collapse.

Millions of years ago, the Indian tectonic plate, once floating in the Tethys Sea, rammed into Asia to create the Himalayas. The rivers born from these mountains sustained life. However, recent geological and climate studies—such as those by sedimentologist Dr. Sanjeev Gupta of Imperial College London—reveal that the rivers sustaining many of these ancient towns actually dried up or changed course long before the cities peaked. The civilization was heavily dependent on monsoon rainfall, and a steady, centuries-long weakening of the monsoon system and successive extreme droughts forced populations to gradually abandon these massive urban centers.

This same climatic shift that caused the slow demise of the Indus Valley also set the stage for new arrivals. As the climate became more arid in Central Asia, Indo-Aryan speakers migrated into the Indian subcontinent, bringing with them early forms of Sanskrit. Centuries later, when the British founded the Asiatic Society, scholars realized that Sanskrit shared a common root with European languages—all stemming from a shared origin in Central Asia. Meanwhile, the undeciphered language of the Indus Valley is largely believed by scholars to have shared roots with the Dravidian languages still spoken in Southern India today.

The Economic Center of Gravity

We often forget that up until the mid-18th century, the economic center of the world was firmly in Asia. In the 1740s, India alone accounted for over 20% of the world's GDP, and China held around 25%. The largest and most prosperous cities were not in England or the US, but in the East.

Look at naval history: fifty years before Christopher Columbus famously sailed to the Americas in 1492, the Chinese Ming Dynasty admiral Zheng He was commanding massive "treasure fleets." These ships were technological marvels, vastly larger than Columbus’s Santa Maria, and they navigated across the Indian Ocean to Africa and the Middle East. Yet, in a historic pivot, China decided the outside world had nothing to offer, turned inward, and dismantled its great fleets.

Trickery, Betrayal, and the Turning Point

The colonization of India and the subsequent fall of China were not inevitabilities of Western superiority, but rather a mix of internal division, trickery, and historical bad luck.

India's fate changed drastically at the Battle of Plassey in 1757. The British East India Company was no match for the massive army of the Nawab of Bengal, Siraj-ud-Daulah. But the British didn't win through military might; they won through bribery. Robert Clive paid off the Nawab's commander, Mir Jafar, who stood by with the majority of the troops and refused to fight. That single act of treason gave the British a foothold that would eventually swallow the entire subcontinent.

The economic extraction that followed was devastating. Over 200 years of British rule, India’s share of the global GDP was juiced down from over 20% to just 4%—a point famously argued by Dr. Shashi Tharoor at the Oxford Union. The wealth drained from India financed the British Industrial Revolution. The British then used Indian-grown opium to pry open Chinese markets, leading to the Opium Wars in the 1840s. The British Navy decimated Canton Bay, plunging China into its "Century of Humiliation" and occupation by foreign powers.

Knowing Our Story

To acknowledge this history is not to diminish the profound advancements of the Western Scientific Revolution or the American system. Historian Niall Ferguson correctly identifies the "6 killer apps" (competition, science, property rights, medicine, consumer society, and work ethic) that propelled the West to global dominance over the last 300 years.

But acknowledging Western achievements shouldn't mean erasing the millennia of Eastern brilliance that came before it. We must know our own history. If we don't, we allow others to teach us a version of history designed to make them look like the perpetual heroes. Every person of Eastern heritage should know the vast, rich, and pioneering history of their ancestors. There is so much to be proud of, and as I dig deeper, I realize there is always so much more to learn.

More to Read for Curious Readers

For those who want to dive deeper into the history referenced in this post, here is the research and factual grounding behind the core claims:

  • Genetic Connections (M130/AASI): The M130 mutation (Haplogroup C) is an ancient genetic marker tracing the early human coastal migration out of Africa (around 60,000 years ago) across southern Asia, down through India, and eventually to Australia. The AASI (Ancient Ancestral South Indian) lineage represents the deep, indigenous hunter-gatherer ancestry of the Indian subcontinent.

  • John Marshall's Announcement: Sir John Marshall announced the discovery of the Indus Valley Civilization in The Illustrated London News on September 20, 1924, directly comparing the momentous find to Heinrich Schliemann’s discovery of Mycenae and Troy.

  • Climate Collapse of the Indus Valley: Recent advanced paleoclimate studies (including those published in Nature Communications Earth & Environment) support the ecological collapse theory. Research shows that between 4,450 and 3,400 years ago, the region suffered successive, prolonged drought episodes (some lasting over 85 years).

  • Dr. Sanjeev Gupta's Research: Dr. Gupta at Imperial College London led research showing that the major paleochannel (often associated with the mythical Sarasvati river) adjacent to many Indus settlements had actually lost its glacial water source before the settlements peaked. The cities relied almost entirely on monsoon-fed seasonal rivers, making them incredibly vulnerable to the eventual climate shift.

  • The Battle of Plassey (1757): This is universally recognized by historians as the turning point of British rule in India. Robert Clive of the East India Company conspired with Mir Jafar, promising him the throne of Bengal if he betrayed Nawab Siraj-ud-Daulah. Mir Jafar's troops stood idle during the battle, securing the British victory.

  • Shashi Tharoor's Oxford Debate: In his viral 2015 speech at the Oxford Union, Dr. Shashi Tharoor cited historical economic data (largely based on the work of economic historian Angus Maddison), noting that India's share of the world economy was 23% at the start of the 18th century and dropped to under 4% by the time the British left.

  • Zheng He vs. Columbus: Admiral Zheng He led seven epic voyages between 1405 and 1433. Historical records and archaeological findings suggest his Baochuan (treasure ships) were roughly 400 feet long—several times larger than Columbus’s flagship, the Santa Maria, which was only about 60 to 70 feet long.

  • The Asiatic Society & Sanskrit: Sir William Jones founded the Asiatic Society of Bengal in 1784. In 1786, he delivered a famous lecture proposing that Sanskrit, Latin, and Greek all sprang from a common, older source, linking the ancient linguistic histories of India and Europe.

Monday, August 10, 2026

The Oversoul in the Classroom: How ICSE Poetry Taught Me Transcendentalism

It all started when I was visiting my friend Akhilesh. He suggested we take a trip out to Concord, Massachusetts. Walking through the quiet grounds of Minute Man National Historical Park, I found myself struck by a realization that completely reshaped how I understood American history and my own literary past.

On April 19, 1775, the local militia standing near the Old North Bridge fired the opening salvos of the Revolutionary War, drawing a firm line on the ground and establishing the political geography of a new nation. They created borders, laws, and a sovereign republic built on popular sovereignty.

Yet as Akhilesh and I continued through the park and into the surrounding woods, I realized that the Revolution alone had only built the physical framework. The true essence of American thought—the distinct cultural geography that defines the American psyche—was birthed decades later in this very same soil by the Concord Transcendentalists.

It was here that Ralph Waldo Emerson, Henry David Thoreau, and their contemporaries took the raw political independence won in 1776 and transformed it into a radical philosophical identity centered on self-reliance, moral individualism, and finding spiritual truth in nature.

Standing in those woods, a sudden wave of recognition hit me: I had already walked these paths decades before. In 1991, as a Class 10 student preparing for my ICSE exams, I sat in a classroom thousands of miles away, analyzing poems that were secretly steeped in this exact same philosophy.

  • William Wordsworth’s "Daffodils" had introduced me to the healing power of the natural world, showing how a simple landscape could offer profound solace long after leaving it:

    “For oft, when on my couch I lie / In vacant or in pensive mood, / They flash upon that inward eye / Which is the bliss of solitude;”

    Walking through Concord, I realized Wordsworth was the direct intellectual ancestor to Emerson, who wrote in Nature about becoming a "transparent eyeball" in the woods, letting the universal spirit circulate through him. Wordsworth's "inward eye" and Emerson's vision were identical: using nature as a portal to spiritual renewal.

  • Robert Frost’s "Stopping by Woods on a Snowy Evening" had captured the delicate tension between the serene pull of nature and the heavy weight of human duty:

    “The woods are lovely, dark and deep, / But I have promises to keep, / And miles to go before I sleep,”

    That quiet hesitation in the snow was the exact conflict Thoreau lived when he built his cabin at Walden Pond to "live deliberately," stepping briefly outside the grid before society's promises called him back.

  • Rabindranath Tagore’s "Where the Mind is Without Fear" had demanded an unshackled society guided by reason rather than unthinking tradition:

    “Where the clear stream of reason has not lost its way / Into the dreary desert sand of dead habit; / Where the mind is led forward by thee / Into ever-widening thought and action—”

    Tagore’s vision was an Eastern mirror to Emerson’s "Oversoul"—a shared realization that true freedom requires shedding empty conformity to honor the divine spark within every individual.

Without the soldiers of 1775, the physical nation would not exist. But without the thinkers of Concord, the American mind would have remained a cultural colony. Standing there with Akhilesh, I realized that my 1991 ICSE syllabus hadn't just been preparing me for an exam—it had been quietly training me to understand the very soul of Concord long before I ever set foot in Massachusetts

Saturday, August 01, 2026

The Changing Garment of the Soul: Unpacking Bhagavad Gita 2.13


Have you ever looked back at a photograph of yourself as a toddler and realized that almost every cell in your current body is entirely different from the ones in that picture? Yet, through it all, the feeling of being you hasn't changed.

This reality hit me from multiple angles over the last few days. Yesterday, I caught up with a good friend who opened up about the physical realities she's facing as menopause hits—specifically the unexpected weight gain and pelvic pain that come with this new stage of life. Then, today, I am celebrating my good friend Vibhor as he hits a massive milestone: his 50th birthday.

Since I am already in my 50s myself, I sent him a quick "welcome to the club" message:

"Happy for the Big Milestone Birthday! And welcome to the club. As John Travolta once said, the 20s and 30s were the age of anxiety and duty, while the 40s and 50s are more relaxed. Actually, research shows the happiest people are between 55 and 65. After that, physical frailty brings the anxiety back—something we are all starting to see with our parents."

That thought really lingered with me, especially because of a conversation I had a few days ago with another friend who is in her 70s. Out of nowhere, she mentioned that she doesn't know how much longer she will live. It caught me off guard, and this morning I realized I hadn't even broached the subject with her in the moment. She has always been so incredibly fit that I genuinely expect her to look like she hasn't aged a day even ten years from now.

All these back-to-back reflections on aging, shifting phases of life, and our inevitable physical decline sent me down a philosophical rabbit hole today. I started searching for that famous "Changing Bodies" illustration from the Bhagavad Gita I remembered seeing. That search led me straight to the actual verse—Chapter 2, Verse 13. While listening to a Ram Dass lecture on SoundCloud where he explains this verse using his brilliant "movie and the viewer" concept, it sparked my memories of reading Dr. Sarvepalli Radhakrishnan's commentary on the same text.

This simple observation is at the heart of one of the most famous verses in the Bhagavad Gita (Chapter 2, Verse 13). Below, we explore this profound concept through imagery, word-for-word Sanskrit translation, the scholarly philosophy of Dr. Sarvepalli Radhakrishnan, and the modern spiritual insights of Ram Dass.

Visualizing the Journey

The concept of the soul passing through different bodily phases is captured across different visual representations:

  1. The Classic Changing Bodies Illustration: Shows the continuous progression of the physical form—from infancy, childhood, and youth, to old age, death, and reincarnation into a new womb, while the central soul remains a constant flame of consciousness.

  2. The Silhouette of Life: Highlights the human form in simple black silhouettes against a clean background, stripping away external identity to emphasize that the physical casing is merely a temporary vessel.

  3. The Ladder of Evolution: Depicts the broader cosmic perspective found in Eastern philosophy, tracing the soul's journey through various living forms over vast stretches of time before reaching human consciousness.

The Sacred Verse: Bhagavad Gita 2.13

Sanskrit & Hindi Script

देहिनोऽस्मिन्न यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

Roman Transliteration

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir dhīras tatra na muhyati

Word-for-Word Translation

Sanskrit WordEnglish Breakdown
DehinaḥOf the embodied soul (Atman)
AsminIn this
YathāAs / Just as
DeheBody
KaumāramChildhood / Boyhood
YauvanamYouth
JarāOld age
TathāSimilarly / Even so
Dehāntara-prāptiḥAttainment of another body
DhīraḥThe wise or sober person
TatraTherein / At that change
Na muhyatiIs not deluded, bewildered, or grieved

Literal Translation

"Just as the embodied soul continuously passes in this body from childhood to youth to old age, similarly, it passes into another body at the time of death. The wise person is not bewildered by this change."

1. Dr. Sarvepalli Radhakrishnan

(Renowned philosopher, statesman, 2nd President of India, and bridge-builder between Eastern and Western thought)

Biographical Overview & Philosophy

Dr. Sarvepalli Radhakrishnan was one of India's most distinguished 20th-century scholars. Serving as the first Vice President and second President of India, he spent his academic career bridging Western rationalism and Eastern metaphysics. His philosophy was rooted in Advaita Vedanta (non-dualism), viewing spiritual experience not as blind faith, but as a direct, rational, and practical realization of the Ultimate Reality within. His commentary on the Bhagavad Gita remains a cornerstone of modern Indian philosophical literature.

Radhakrishnan's Original Commentary (Verbatim):

"The change of body is like a change of clothes. The Atman or the soul does not die with the body. It passes from one state to another, from one body to another.

The change of body is compared here to the stages of growth in a single life. Just as we do not grieve when childhood passes into youth and youth into old age, so also we should not grieve when the body passes away and the soul takes on a new body. The Atman is the subject, the percipient; the body is the object, the perceived.

The dhīra or the wise man, who has realized the distinction between the soul and the body, is not deluded by these changes."

A Beginner's Guide: Understanding the Concept

If you are new to Eastern philosophy, Radhakrishnan’s core point is that you are the subject observing your life, not the object being observed.

Throughout your current life, your physical body is already undergoing constant death and rebirth on a cellular level. You don't hold a funeral when your 10-year-old body disappears into your 20-year-old body. You accept it as growth. Krishna tells Arjuna that physical death at the end of life is simply the exact same process continuing on a larger cycle.

How This Relates to (and Differs from) Abrahamic Concepts of Death

  • Points of Relation: Both Eastern (Hindu/Buddhist) and Abrahamic (Christianity, Judaism, Islam) traditions agree that human existence does not end at physical death. Both view the soul/spirit as immortal and hold that our earthly actions carry moral consequences beyond this life.

  • Key Differences:

    • Linear vs. Cyclical: The Abrahamic view is generally linear—a soul is created, lives one earthly life, and then transitions to an eternal afterlife (Heaven/Hell or awaiting resurrection). The Eastern view is cyclical—the soul (Atman) has existed eternally, taking on many bodies like garments across multiple lifetimes until it achieves liberation (Moksha).

    • Nature of the Soul: In Abrahamic tradition, your individual personality, body, and soul are uniquely tied to your specific creation. In Vedantic philosophy, your body and personality are temporary "costumes," while your true underlying essence (Atman) is pure, unchanging divine consciousness.

2. Ram Dass

(Spiritual teacher, author of 'Be Here Now', and pioneer of Eastern philosophy in the West)

Biographical Overview & The Cultural Ripple Effect

Born Richard Alpert, Ram Dass was an eminent Harvard psychology professor in the early 1960s who helped launch the Western counterculture movement. His seminal 1971 book, Be Here Now, transformed Eastern spirituality into an accessible path for millions in the West, profoundly shifting how Western culture approached mindfulness, yoga, and consciousness.

While millions know these iconic figures today, few realize how directly Ram Dass and Eastern philosophy shaped their lives:

  • Steve Jobs: After reading Be Here Now in high school, Jobs became obsessed with Eastern philosophy. In 1974, inspired by Ram Dass's journey, a 19-year-old Jobs traveled to India specifically seeking Neem Karoli Baba (Ram Dass’s guru) at the Kainchi Dham ashram. Though Maharaji had passed shortly before Jobs arrived, the pilgrimage fundamentally changed Jobs's worldview, instilling the intuitive design philosophy, intense focus, and minimalist aesthetics that later birthed Apple.

  • Mark Zuckerberg: During a difficult phase in Facebook's early growth, Steve Jobs famously advised a young Mark Zuckerberg to travel to India and visit the very same ashram in Uttarakhand to reconnect with his vision and purpose—a trip Zuckerberg credits with helping him weather company crises.

  • Larry Brilliant (Co-Founder of Seva Foundation / Former Head of Google.org): A young American doctor who followed Ram Dass to India, Dr. Brilliant was directed by Neem Karoli Baba to help eradicate smallpox. Brilliant went on to lead the World Health Organization's successful global smallpox eradication program, bridging Eastern spiritual devotion with modern Western medicine.

  • Ringo Starr & The Beatles: Ram Dass's synthesis of Vedantic wisdom heavily influenced the wave of Western musicians—including Ringo Starr and George Harrison—who embraced Indian philosophy, meditation, and devotional music in the late 1960s and 1970s.

The Harvard Psychedelic Experiment: Two Divergent Paths

At Harvard, Dr. Richard Alpert partnered with Timothy Leary to conduct groundbreaking research on psychedelics like LSD and psilocybin. When their controversial research led to their dismissal from Harvard, their paths radically diverged:

  • Timothy Leary's Path: Leary embraced a provocative, hedonistic approach to psychedelics, famously coining the counterculture anthem "Turn on, tune in, drop out." He viewed drugs as an end in themselves and pursued a sensationalized, ego-centric public persona centered on sensory freedom and social revolt.

  • Ram Dass's Path: Alpert realized that psychedelics provided only a temporary, fleeting glimpse of higher consciousness—you always "came back down." Seeking a permanent state of peace, he traveled to India in 1967, where he met his guru, Neem Karoli Baba (Maharaji), who gave him the name Ram Dass ("Servant of God"). Leaving drugs behind, Ram Dass devoted the rest of his life to a grounded, deeply spiritual path centered on service, devotion (Bhakti), and Vedantic wisdom.

Ram Dass's Literal Interpretation

Ram Dass explained that Krishna’s message in 2.13 is about shifting your point of view. Most human grief comes from "somebody training"—identifying so heavily with our name, body, career, and age that when the body breaks down, we feel we are being destroyed. Recognizing the soul's continuous nature allows us to step out of panic and into peace.

The "Movie Theater" Metaphor

One of Ram Dass’s most famous and illuminating analogies for the Gita is getting absorbed in a movie:

Imagine going to a movie theater. The room goes dark, the screen lights up, and you get completely pulled into the story. When the main character is in danger, your heart races; when something sad happens, you cry. For two hours, you completely forget you are sitting in a seat eating popcorn. You are the drama.

Suddenly, someone shouts, "Look at the projector!" You turn around and see a beam of white light passing through a reel of film. You look back at the screen and realize: It's just light and shadows play-acting on a white canvas.

You don't leave the theater, and you don't stop enjoying the movie. But you are no longer trapped by it.

Ram Dass taught that the body is the movie screen, but the soul is the viewer in the seat. When you witness childhood turning into old age, or life turning into death, you are watching the film reel turn. The moment you step back into the observer's chair, death loses its terror because you realize the screen itself was never burning.

Where to Listen to Ram Dass’s Gita Teachings

If you want to hear Ram Dass explain these concepts in his own voice, explore these audio resources:

  • Audiobook / Series: Paths to God: Living the Bhagavad Gita (Available on Audible/Libby). This comprehensive talk series breaks down the Gita's chapters with humor, storytelling, and practical wisdom.

  • Podcast: The Ram Dass Here and Now Podcast (Love Serve Remember Foundation).

    • Episode 3: "Living the Gita"

    • Episode 172: "The Bhagavad Gita"

  • Archive Talks: Look for his early audio lectures known as "The Yunasvdai Talks" on Spotify, Apple Podcasts, or RamDass.org.

    Photos
    This classic illustration depicts the eternal soul passing through the continuous stages of a physical lifetime—from a developing embryo to old age and death—before transferring into a new womb. Philosophically, it represents the core message of Bhagavad Gita 2.13: the physical body is merely a temporary garment that the immortal soul sheds and replaces, just as a person changes out of worn-out clothes.


     Journey of spiritual awakening, where a meditating individual aligns their inner energy centers (chakras) to transcend the physical body. It captures the profound philosophical shift from identifying with the temporary, fading ego to expanding into eternal cosmic consciousness.
    This minimalist silhouette sequence illustrates the inevitable physical progression from childhood to old age, stripping away individual identity to focus entirely on the changing external vessel. Philosophically, it reflects the Gita's teaching that the physical body is merely a constantly morphing shell, while the true self—the unseen observer witnessing these stages—remains eternal and constant.