Archive for May, 2008

Avoid Gobbledygook

May 22, 2008

Especially when reading the proposals and technical documents I came across a lot of Gobbledygook.

Some examples from the http://www.unfg.org/

“The relevant modules of the project are, at the inter-governmental level, mapped onto local non-donor-driven poverty reduction and sustainable growth strategies.”

“In the context of improving the legal and regulatory framework, the Member States will develop inter-agency-coordinated administrative targeted policy implementation aimed at mitigating negative effects of globalization.”

It is best to make things simple and written in plain English. The plain english campain website has more info: http://www.plainenglish.co.uk/

Karma – Action and its limitations

May 14, 2008

Any action is finite. There is no infinite action.
Only when the action completes, then the result is produced.
Anything produced is finite.

Hence NO Action (Karma) can produce the result called “Moksha” or Unlimited being, consciousness and Bliss. Only Knowledge of Self leads one to Moksha.
The Karma (RIGHT ACTION) can generate finite results of obtaining the other three purushardhas i.e., Dharma, Artha, and Kaama.

In Bhagavad Gita bhashya XVIII-66 Sri Sankaracharya explains:
(From the Swami Gambhirananda’s English Translation of Sankara Bhashya)
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In this scripture, the Gita, has knowledge been established as the supreme means to Liberation, or is it action, or both? Why does the doubt arise? (Because) the passages like, ‘…by realizing which one attains Immortality’ (13.12), ‘Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge)’ (18.55), etc. point to the attainment of Liberation through Knowledge alone. Texts like, ‘Your right is for action alone’ (2.47), ‘(you undertake) action itself (4.15), etc. show that actions have to be under-taken as a matter of compulsory duty. Since both Knowledge and action are thus enjoined as duties, therefore the doubt may arise that they, in combination as well, may become the cause of Liberation.

Objection: What, again, would be the result of this inquiry?
Vedantin: Well, the result will verily be this: The ascertainment of one of these as the cause of the highest good. Hence this has to be investigated more extensively. Knowledge of the Self, however, is exclusively the cause of the highest good; for, through the removal of the idea of differences, it culminates in the result that is Liberation. The idea of distinction among action, agent and result is ever active with regard to the Self because of ignorance. This ignorance in the form, ‘My work; I am the agent; I shall do this work for that result’, has been at work from time without beginning. The dispeller of this ignorance is this Knowledge regarding the Self-in the form, ‘I am the absolute, non agent, free from action and result; there is none else other than myself because, when it (Knowledge) arises it dispels the idea of differences which is the cause of engagement in action. The word ‘however’ above is used for ruling out the other two alternatives. This refutes the two other alternative views by showing that the highest good cannot be attained through mere actions, nor by a combination of Knowledge and action. Besides, since Liberation is not a product, therefore it is illogical that it should have action as its means. Indeed, an eternal entity cannot be produced by either action of Knowledge.

Objection: In that case, ever exclusive Knowledge is purposeless.
Vedantin: No, since Knowledge, being the destroyer of ignorance, culminates in Liberation which is directly experienced result. The fact that Knowledge, which removes the darkness of ignorance, culminates in Liberation as its result is directly perceived in the same way as is the result of the light of a lamp which removes ignorance the form of sanke etc. and darkness from objects such as rope etc. Indeed, the result of light amounts to the mere (awareness of the) rope, free from the wrong notions of snake etc. So is the case with Knowledge. As in the case of the acts like ‘cutting down’, ‘producing fire by friction’ etc., in which accessories such as the agent and others operate, and which have perceivable results, there is no possibility of (the agent etc.) engaging in any other activity giving some other result apart from ‘splitting into two’, ‘seeing (or lighting of) fire’ etc, similarly, in the case of the agent and the other factors engaged in the ‘act’ of steadfastness in Knowledge which has a tangible result, there is no possibility of (their) engagement in any other action which has a result different from that in the form of the sole existence of the Self. Hence, steadfastness in Knowledge combined with action is not logical.
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Hence, the action and any combination of action with knowledge are ruled out and the PURE KNOWLEDGE OF SELF only culminates in the liberation.

OM TAT SAT

Pramana – Valid Source of Knowledge

May 9, 2008

OM Sri Gurubhyo Namaha
Sri Sarvadhari Nama samvatsara Vaisakha Sukla Panchami – Sri Sankara Jayanti.
This is an attempt to summarize the View of Jagadguru on the “Pramana” – Valid Source of Knowledge.

Introduction:
The three “Pramanas” termed in Sanskrit are Pratyaksha (sense perception), Anumana (Inference or Reasoning) and Sabda (Scriptural Statement)

First two are based on daily experience, widely accepted sources of knowledge and the basis of all sciences, also the science is limited by the consciousness.
The third “Sabda” pramana relates to the internal experience of man beyond the mind and ordinary consciousness.

anubhava avasanatvat, bhuta vastu vishayatvat ca jnanasya (In Brahma Sutra Bhashya I.1.2) – Jnana ends in direct experience and relates to an already existing reality.

Mimamsa is the science of interpreting the Scriptures (Veda) the purva mimamsa deals with the Karma Kanda (ritual portion) whereas the uttara mimamsa (or vedanta) deals with the Jnana Kanda (the Upanishad Portion) of the Veda.

Pramana’s In general:
In Brihadaranyakopanishad Bhashya (II.1.20)
a. na ca anumAnaM pratksha virodhe pramanyam labhate
An inference has no authority as againest perception
b. sva vishaya suraNi hi pramaNani srotra-adi-vat
The means of knowledge are powerful in their own respective spheres like the ear etc.,
c. na ca pramaNaM pramaNAntareNa virudhyate
and one means of knowledge does not contradict another
d. pramaNantara vishayameva pramaNataraM jnapayati
The scope of one source of knowledge is not within the scope of other sources of knowledge.
(1V.3.22) sruti virodhe nyayabhasatvopagamAt – any reasoning that contradicts the sruti is a fallacy.
In Taittariyopanishad Bhashya (II.6) Srutis (vedas) are the means to furnish us with the knowledge of spheres of existence beyond our senses.

So, each source of knowledge has its own sphere of knowledge and they can’t contradict each other.

Jnana Kanda:
How to identify a “Pramana Vakya” in the Sruti – The test for the pramana vakya
Brihadaranyakopanishad Bhashya (I.4.7):
The test of the authority or otherwise of a passage is not whether it states an fact or an action, but its capacity to generate indubitable and fruitful knowledge. A passage that has this is authoritative and one that lacks it is not.
AND in (I.4.10):
jnapakaM hi sastram na tu karakam iti sthiti
Scripture is revelatory (provide information) and not mandatory (issuing commands)
AND in Taittariyopanishad Bhashya (I.11):
purushardhopadesatvat srutInam
Srutis reveal means to attain the various ends of man.

Limitations of Sabda Pramana:
Brihadaranyakopanishad Bhashya (II.1.20)
na tu sastram bhrutyAniva balAt nivartayati niyojayati vA
but the scripture neither hinder nor direct a person by force.

na ca vacanaM vasunaha samardhya janakam. (I.4.10)
nor scriptural statement impart any power to a thing.

(II.1.20) also states:- Sruti is marely informative, the scriptures seek not to alter the nature of things, but to supply information about things unknown, as they are

So, Vedas are not commands of GOD but they provide means to achieve all the purushardhas namely, Dharma, Ardha, Kama and MOKSHA. – Moksha is the highest purushardha.

Impersonal and Eternal:
In Brahma Sutra Bhashya (I.1.2):
Perception of true nature of reality is not a product of man’s intellect. It depends on the nature of the object (in search)
also (I.3.28):
words indicate not units or individuals but the genius. The genius is eternal. i.e., the Vedas state general propositions and not particular events or things.

Importance of Understanding Meaning of Vedas:
In Brihadaranyakopanishad Bhashya (I.3.1)
As in common life (in Scriptural matters also) it is but proper that not an incorrect understanding leads to welfare.
AND in (I.3.8)
Correct comprehension (of the Vedas) leads to well-being, and erroneous notions, as we find, lead to evil.

and finally

THERE CANNOT BE ALTERNATIVES IN TRUTH AS IN RITUALS OR ACTIONS

My conclusion:
gaining the “right knowledge” using the “Sabda Pramana” is the only way to attain the ultimate goal of human form of life and there is no other way out!!!

OM TAT SAT

Note: All the above references picked from the Book “Sri Sankara’s Teachings in his own words” by Swami Atamananda.

Managing Data Center With Multiple Networks

May 8, 2008

In the world of mergers/acquisitions and consolidation, large application hosting companies are being formed by the merger of several small hosting providers. This leads to having a diverse networks connected & separated by multiple firewalls and DMZs.

The challenge here is to manage and standardize the whole of the data center into one consolidated view.

Possible Monitoring/management Solution Options:

1. Centralize Monitoring Solution which can see all the Assets using necessary policies on firewalls/proxy etc.,
==>Complex network management and simple administration of the management solution.
==>Additional Load on the WAN

2. Distributed Management solution on each network with a data consolidation to a central management repository
==>Management solution need to provide a data synchronization option and possible “time lag” between the view of local and central consoles.
==>Maintainability of the solution is complex but involve minimum changes on Network /Security policies.

An Ideal Data Center Management Solution product should provide ability to configure both the above options.