Saturday, December 31, 2005

Alizadeh's Semidefinite Programming page

The link The Semidefinite Programming page is maintained by Farid Alizadeh. Also, the link: Papers on semidefinite Programming has a collection of (quite a few of) the classic papers on SDP and Ellipsoid method. Read the rest of this entry >>

Thursday, December 29, 2005

Terror attack in IISc

News link from a dear friend of mine: Terror attack at IISc, Bangalore; 1 killed, 4 injured. My condolences to the family of Prof. Puri, who was killed in the attack. I sincerely hope that all the injured academecians recover and the perpetrators are caught and put to justice.

This blogger knows one of the victims, Prof. Vijay Chandru from his days at IISc, as his first semester faculty advisor, with a warm heart and resourcefulness. Prof. Chandru went on to set up the with others in the CS-dept. Of course, not joining either Simputer (or better, strand genomics) of BLR --and sticking to the organization he was working in-- was one of the most toughest and painful decisions that this blogger had to make.

According to the following news item: Outstanding Social Scientists/Scientists:Science and Society" award to Prof. Vijay Chandru,

"Outstanding Social Scientists/Scientists:Science and Society" award to Prof. Vijay Chandru

The Hari om Ashram Trust Award entitled "Outstanding Social Scientists/Scientists:Science and Society" award for the year 2003 in the recognition of the outstanding work done has been confereed upon Prof. Vijay Chandru. The award carries a sum of Rs.50,000/- and the citation.

More links:
Abinandanan, a Professor from IISc has the following to say: Terrorist attack in IISc (link via DDD).

IndiaUncut has the following to say: From HITTs to LISTs? and has the following theory, which classifies possible targets of terror attacks: Soft targets for hard terrorists and also the following: Terror, and the game we love.
PS: A very strongly worded editorial from Indian Express: Congress’s software (link via secular-right).
Upadate(01/02/06): Subbu says

Prof Chandru is recovering fine. His operation on the shoulder was successful. Another operation would be required in a couple of weeks. Two bullets hit him.
Read the rest of this entry >>

Tuesday, December 27, 2005

One year from 26th Dec 2004

I thought nukes were a problem of the past,
and that terrorism is a fear that will not last,
nature told me that it never was too kind,
to the masses of mankind,
fury was unleashed across the coast.

Remembrance Week - 26th December, 2005 - 1st January, 2006 (link via IndiaUncut). Read the rest of this entry >>

Smile for success, tremble at power of information

Smile for Success (link via India Uncut).
The power of Google Earth that can make govts. shake, vs. the feelings of someone who could reconnect to their place using the same power. Read the rest of this entry >>

Arvind Sharma's book on Sleep as a State of Consciousness

Thanks to a request of a dear friend of mine, I could read parts of this book again and write this review.

This post, and the ones following it, are on the book Sleep As a State of Consciousness in Advaita Vedanta by Arvind Sharma. As the title explains, Prof. Sharma delves deeply into the avasthatraya aspect of Advaita. Prof. Sharma says in the introduction that "understanding this aspect of Advaita is the first, and possibly most important aspect of Advaita".

The book is organized as to how various philosophers of ancient and moden India --who have cast their long shadows on Advaita-- have thought of, and reasoned about the aspect of avasthatraya(the trichotomy of states), in Advaita.

In concrete, the contents of the book are as follows:
  • sleep in Prasthanatraya
  • sleep in Mandukyacharica (or Mandukya Upanishad)
  • sleep in Sankara Advaita
  • sleep in Later Advaita
  • sleep in Moden Advaita

    Prasthanatraya is the three texts: Upanishads, Brahmasutras and BhagavadGita. The Mandukya Upanishad is one of the Upanishads, on which Gaudapada who preceeded Sankara (to whom Sankara originally wanted to be a disciple of?), is said to have a written a commentary, which in turn had a special influence of Advaita. Sankara of course, is the exegete from 8th century who cast, possibly the longest shadow on Advaita, Vedanta, Sanatana Dharma, and other Indic religions.

    The later Advaita is about the points of view of Sureshwara, Padmapada --who were famous disciples of Sankara and set up the Vivarna school-- and Vacaspati Misra of the 9th and 10th century --who set up the rival Bhamati school-- and others. The two schools differ on various aspects: (1) "where does ignorance originate from": According to Vivarna, Brahman-Atman is the locus of avidya. Bhamati, on the other hand holds that jiva is the locus of avidya. (2)The other difference is the question of "the preexistence of Brahman vis-a-vis the creation" (did the creation of Brahman preceed the creation? If so how?). Another major later-Advaitin is Vidyaranya of the 14th century, who arguing about the characterizations of bliss experienced by human beings, explained on the blissful nature of dreamless-sleep. The chapter has points of views of other later-Advaitins, namely: Sadananda and Dharmaraja.

    In the modern Advaita, the discussion is mainly about Swami Krishnananda (of the Divine Life Society), Ramana Maharishi.

    In the introduction itself, Prof. Sharma asks,

    This monograph deals with the question of sleep in Advaita Vedanta. But the theme presupposes that the phenomen of sleep is an issue of some kind for Advaita Vedanta in particular, or Indian philosophy in general. For the reader who does not share this presupposition, such questions as the following will naturally arise: 'why should philosophers be concerned with sleep as an epistemological or religious problem? Why are Indian philosophers concerned with it? Why do Advaita philosophers view sleep as an important philosophical dilemma, and why are they losing sleep over it?'

    Giving a reply to the above question, Prof. Sharma smartly makes an analogy of Advaita with Physics and Chemistry. In Physics, the material world is reduced to either matter or energy. Chemistry on the other hand, reduces substances to the periodic elements. In a similar way, Prof. Sharma says, Advaita reduces the multiplicity of human experience into the avasthatraya, so that some "reasonable analysis" could be done. Prof. Sharma points out that this classification is extremely rational and experiential and not necessarily revelational or scriptural. (My posts on Prof. Sharma's other books: on his book on Advaita Vedanta and on his book on the experiential approach to Advaita.)

    from the Sankhya yoga of Gita:

    II.69: What is night to all beings, therein the self controlled one is awake. When all beings are awake, that is the night of the sage who sees.

    To be continued... Read the rest of this entry >>
  • Sunday, December 25, 2005

    An Advaitic interpretation of the Lord's prayer

    Swami Prabhavananda gives a wonderful Vedantic interpretation of the Sermon on the Mount. I find it a little too theistic. The following is an attempt to interpret the Lord's Prayer in an Advaitic way:

    9 After this manner therefore pray ye:

    O Jiva, pray in the following way:

    Our Father which art in heaven,
    Hallowed be thy name.
    Thy kingdom come.

    O ParaBrahma which is the highest abode of the Atman,
    Whatever names (and forms) are you worshipped, let them be sacred,
    and You are everywhere, in the world, in the Maya and in the Atma.

    Thy will be done in earth, as it is in heaven.

    The realization that the Atman is not different from the Brahman will dawn on all the individual jivas.

    Give us this day our daily bread.
    And forgive us our debts,
    as we forgive our debtors.

    Let the grace of seeing through Maya be in every jiva. Let there be cessation of all bonds with Maya.

    And lead us not into temptation, but deliver us from evil:
    However powerful the avidya maya be -- or the one that has its beginnings in Vidya -- help this Atman stay away from its powerful clutches.

    For thine is the kingdom, and the power, and the glory, for ever. Amen.

    Let this happen in all the Jivas in the world and Let every Atman realize this truth, consciousness and Bliss forever. Let it be so.

    Om. Peace, Peace, Peace
    May the Christ within us grow. May we conquer the evil of avidya-maya, grow beyond maya and obtain God-realization! Read the rest of this entry >>

    Saturday, December 24, 2005

    Monotheistic religions

    This is from the foreword of The Way to God by Arun Gandhi:

    When Grandfather confessed to his Christian friends how much he was impressed by the Sermon on the Mount he was asked, "Why don't you become a Christian?" "When you convince me that all Christians live according to the Sermon on the Mount, I will be the first to change my religion," he responded.

    From an idea I got from reading Atanu's blog, the following is a possible debate about monotheistic religions vs. multi-theistic religions:

    She: Isn't monotheistic religion much better than multi-theistic religion?

    I: I would assume you like democracy better than communism. Yes?

    She: Yes.

    I: I would also assume that you like a free market rather than a monopoly of the market. Yes?

    She: Yes, but what have any of these got to do with religions?

    I: In the religious sense, multi-theism is equivalent to democracy in politics and free-market in economics. The moment I get ready to pray to the idols of two gods, which are beside each other, I understand that there are multiple ways to the same truth. It also makes me (and some other people) question: what is the power behind the gods. What are the qualities that can make me a replica of God. That is one advantage of multi-theism. Mono-theism OTOH, has the disadvantage that you have to accept that God is God, because He is God. You accept that apriori. It (monotheism) is good in the sense that, if you understand the core of what He said, to His chosen people, you are at peace. However, if there is some aberration in the communication, either due to the words of the chosen people, or due to your (mis)interpretation, or due to the fact that words donot have the power to communicate some ideas, then you are a dangerous entity. This is because, you believe in something blindly, and believe that it is the only truth.

    She: Yes, that's a good analogy. But, idol worship could also go haywire. It could leave confused masses. It could also leave masses who accept anything less than Truth.

    I: Yes. good observation. Idol worship could result in masses being ignorant of the truth. However, it is my opinion that it is a less dangerous way.

    She: That's right, but how is it less dangerous?

    I: Do you agree that middle way of Buddha is a beautiful concept?

    She: Yes

    I: Do you also agree that it is extremely difficult to practise it?

    She: Yes.

    I: Do you agree that multi-theism is more middle-wayed than mono-theism?

    She: Yes. So, you are saying that as moderation in everything is what Buddha preached, mono-theism is a non-middle-wayed-way. The opposite of which is multi-theism.

    I: Yes multi-theism is inherently more moderate and more tolerant that mono-theism and should be practised when there is a choice between the two.

    From Atanu's blog, I got the link to a blog which opposes Monotheistic religions tooth and nail: It is Monotheism is evil. Though some ideas on that blog are extreme, have a set of valid points.

    The following is a quote from the movie Gandhi:

    I am a Muslim and a Hindu and a Christian and a Jew and so are all of you.
    Read the rest of this entry >>

    Sunday, December 18, 2005

    Serpent and the Rope watch: Tristan and Isolde

    The references to Tristan and Isolde, one of the classic love stories of the west, in The Serpent and the Rope by Raja Rao are many. This link has the abridged story (one more abridged one here).

    The story is being made into a movie. Here is a trailer.

    Wagner has an opera on the same. According to this link (again)

    Tristan and Isolde is considered one of the most emotionally gripping operas ever written, and is, perhaps, Richard Wagner's greatest work.

    To listen to it.
    update(12/21): Shyamala Narayan's Raja Rao: Man ans his works has the story of Tristan and Iseult. Also, it has a comparision of The Serpent and the Rope with The Waste Land by T.S.Eliot.

    A much later update(01/14): According to the review in NYTimes and also other places, it seems the movie was not well made. Read the rest of this entry >>

    Emerson on Indian texts

    Emerson, has the following to say about the texts from India:

    "In all nations there are minds which incline to dwell in the conception of the fundamental Unity. The raptures of prayer and ecstasy of devotion lose all being in one Being. This tendency finds its highest expression in the religious writings of the East, and chiefly in the Indian Scriptures, in the Vedas, the Bhagavat Geeta and the Vishnu Purana. These writings contain little else than this idea, and they rise to pure and sublime strains in celebrating it."(Essays, X, p. 120)

    More impressions here. Reading the book: Vedic Religion and Philosophy by Swami Prabhavananda. The above quote was written on the book, possibly by the person who donated it to the library of Colorado College.

    PS: As it is that time of the year, I have again ordered the book The Sermon on the Mount according to Vedanta by Swami Prabhavananda from library. Will post on the same. Read the rest of this entry >>

    Friday, December 16, 2005

    Criteria of Knowledge

    In the summary of the book The Essential Vedanta : A New Source Book of Advaita Vedanta by Eliot Deutsch and Rohit Dalvi, there is a section in which the authors define the criteria of knowledge:

    All knowledge is intrinsically valid. One can falsify a judgement by experience which is contradictory to it, but one can never completely verify a judgement by external means.

    All knowledge acquired through the various pramanas [means of valid knowledge] is valid in its own proper sphere, but insofar as it is subject to contradiction by another qualitatively different kind of experience it is necessarily "relative" knowledge. Brahman-knowledge is alone incapable of contradiction.

    There definitely are trends of similarity between these two statements and the statements of Godel's incompleteness theorem from logic.

    I am not sure if these are general inferences that the authors make, or have translated them from definite sources in Vedanta. Yet to verify. Read the rest of this entry >>

    Sunday, December 11, 2005

    Happy Gita Jayanthi!

    From the preface of The Bhagavadgita by S.Radhakrishnan.

    aum parthaya pratibodhitam bhagavata narayanena swayam
    vyasena gradhitam purana muninam madhye mahabharatam
    advaitaamrithavarshinim bhagavatim astadasadhyayinim
    amba twam anusandhaninim bhagavadgite bhavadveshinim

    Taught by the blessed Narayana Himself to Arjuna, compiled by Vyasa, the ancient seer, in the middle of the Mahabharatha, I meditate on thee, O Mother, O Bhagavadgita, the blessed, of eighteen chapters, the bestower of nectar of non-dualistic wisdom, the destroyer of rebirth.

    samasta vedartha sarasangraha bhutam samasta purushartha siddim

    This famous Gitasastra is an epitome of the essential of the whole Vedic teaching. A knowledge of its teaching leads to the realization of all human aspirations.

    I find solace in the Bhagavadgita that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to Bhagavadgita. I find even a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies -- and my life has been full of external tragedies -- and if they have left no visible, no indelible scar on me, I owe it all to the teachings of the Bhagavadgita: M.K.Gandhi, Young India (1925)

    My personal copies of Bhagavadgita (in no particular order):

    • The one by Eknath Easwaran: simple just like the other writings of Eknath Easwaran.

    • The extended three volume edition of the above by Eknath Easwaran: Vol. 1: The End of Sorrow, Vol.2: Like a Thousand Suns and Vol.3: To Love Is to Know Me .

    • Bhagavad-Gita as it is by Bhakti Vedanta Swami Prabhupada, the originator of ISKCON: More emphasis on the Love of Krishna as a way to Peace. The book has very nice pictures.

    • God Talks with Arjuna: The Bhagavad Gita by Paramahansa Yogananda : a very scholarly translation, I think the translation is in the Yogic tradition prescribed by the school of Shri. Yogananda. The book has very nice pictures. The introduction to this book has a Yogic interpretation of the story and characters from MahaBharatha war.

    • Bhagavad-Gita: The Song of God by Swami Prabhavananda of the Ramakrishna order and founder of Vedanta society of Southern California. Very simple, very beautiful. A free translation. Has the NeoVedantic-Advaitic theory (this is a term Prof. Grimes and a couple of Philosphers use for the the school of Shri Ramakrishna Math) propounded by the Ramakrishna order.

    • Bhagavad-gita by Sarvepalli Radhakrishnan. Very scholarly. One of my own first copies.

    • Gita Makarandam by Shri Vidya Prakasananda Swami. I own a copy in Telugu. Very refreshing with both Advaitic and Bhakti overtones and is both quite scholarly and simplistic at the same time.

    • The Gospel of Selfless Action or the Gita According to Gandhi by Mahadev Desai. Mahadev Desai, incidentally was described by Gandhi as his Lakshman. I read parts of it long time back.

    • The Song Celestial by Edwin Arnold. A free poetic translation into English. Also said to be one of the first translations of Gita into English. Very simple ala the one by Swami Prabhavananda.

    • The Song Celestial by Ramana Maharishi. Contains a subset of the verses, selected by Shri. Ramana Maharishi himself.

    • The Bhagavad Gita, pocket edition by Swami Nikhilananda.

    Read the rest of this entry >>

    Saturday, December 10, 2005

    SaChin scores record century

    Sachin (root: SaChin or Sat-Chin?) scored the 35th century the greatest by any cricketer in the final form of test cricket. More pointers at prem's blog. Read the rest of this entry >>

    Friday, December 09, 2005

    Shloka on Sankaracharya Bhagavadpada

    sruti smriti purananam alayam karunalayam
    namami bhagavatpadam sankaram loka sankaram

    I salute the divine feet of the great Sankara,
    the repository of sacred scriptures,
    an abode of immense compassion,
    who ever accomplishes the good of the world

    Taken from the preface of The Vivekachudamani of Sankaracharya Bhagavatpada: An Introduction and Translation by John A. Grimes. John Grimes, begins the Vivekachudamani with the following Shloka:

    Sarva-vedanta-siddanta-gocharam tam agocaram
    govindam paramanandam sad-gurum pranto'smy aham

    This is what Grimes says about the invocation Shloka:

    Traditionally, Indian philosophical treatises begin with an invocation to God and/or one's Guru. Sankara, in this invocation, igeniously, insighfully and subtly reveals the non-duality of Advaita even as he offers his obeisance simultaneously to both God and Guru. He was able to do this because, one of the names for God is Govinda and the name of Sankara's Guru was algo Govinda. Intriguingly, this stanza simultaneously admits both interpretations. Underlying this play of language is the insight that God, Guru and the goal of life for the individual are not different; they are the same.
    Read the rest of this entry >>

    Thursday, December 08, 2005

    Surprising results in theory

    In an excellent post by Bill Garasch and others on Lance's weblog, the surprising results of CS-theory are listed. The comments section has the opinions of some people on whether a result can be considered BIG or not. Read the rest of this entry >>

    Words of great people

    Why does the religion whose originator preached "love everyone" practise hate? Why are the followers of a religion which preaches "peace and universal brotherhood", is the cause for the greatest disturbance in today's world? Why is the religion whose originator promised "freedom of the mind", preach the greatest control of mind? Finally, why are people of a religion whose basic tenet is "there are many paths to God - find your own and, be at peace" being quite intolerant?

    Without practising a particular religion, how do we go beyond religion? What leads us beyond dogma? How much do we have to progress in religion to be infinitely tolerant?

    How and when do we understand the exact meaning of the great words, of the great people, who were originators of the great religions? How do we go beyond the duality that surrounds us, and is within most of our actions?

    I donot have answers.

    The Mahavakya from Aitareya Upanishad (from Rig Veda) "Pragyanam Brahman" is apt. If the great seers have experienced Brahman knowingly, and want to describe that Brahman to the common people, that Brahman which has been said to be -- among its various attributes -- indescribable, how do the common people, who have not experienced Brahman knowingly, know that the purport of the words of the seers in the right context? How do the common people, the multitudes, know that there is imperfection in description of Brahman by those seers themselves, those who were that wise to know that what they have experienced is Brahman? After all, Isn't Brahman what we experience everyday, whenever we are experiencing Truth, Consciousness or Bliss? This, however does not make us experience it knowingly as, even animals experience it unknowingly. Do the animals know what they are experiencing? Do the multitudes know what makes them happy? Experiencing Brahman knowingly is what differentiates the seers from the rest. How many of the wise seers, who were kind enough to come back and explain to the multitudes, know that there is bound to be imperfectness, some infidelity in their communication? If they did know, how many later tried to contradict their previous words, to explain their experience exactly? If so, how many of those seers were thought by the multitudes to lose their power of communication, lose their special touch, lose their magical words, lose their simplicity and thereby left to be old seers who have no more understanding of their own experience, than any other man? Later, how of the multitudes settled among themselves that, the words of the seers the first time they uttered were sacrosant, more sacrosant than any other human being, including the seers who uttered the words themselves? If so, why did it happen after some more time, that some of the multitudes turned skeptical of the words, the words which they themselves approved of before? Why did the skeptics began to feel that the words had lost their magic touch, lost the power which they had earlier? The seers themselves, either turned into skeptics themselves and thought to be madmen, or turned into sophists and fade into glory, or worst of all, saw the misunderstanding that happened and did not comment so that they can be adulated by the masses, knowing within their heart of hearts, that no one understood the words? What happened to the masses themselves, ones who remained faithful to the words and repeated them, but did not understand the purport? Forget the purport, the masses who did not even understand the meaning of the words as uttered by the seers, the first time they were uttered? The masses who did not even know that they did not know? What happened to all these types of people? How did history judge them? How did they judge themselves, just before their final breath? The seers, of course, being wise, unioned with the Brahman. What happened to the skeptics? What happened to the faithful?

    I do not know.

    I, however, remember the following passage from Siddhartha by Hesse:

    Quoth Siddhartha: “I’ve had thoughts, yes, and insight, again and again. Sometimes, for an hour or for an entire day, I have felt knowledge in me, as one would feel life in one’s heart. There have been many thoughts, but it would be hard for me to convey them to you. Look, my dear Govinda, this is one of my thoughts, which I have found: wisdom cannot be passed on. Wisdom which a wise man tries to pass on to someone always sounds like foolishness.”

    “Are you kidding?” asked Govinda.

    “I’m not kidding. I’m telling you what I’ve found. Knowledge can be conveyed, but not wisdom. It can be found, it can be lived, it is possible to be carried by it, miracles can be performed with it, but it cannot be expressed in words and taught.
    This was what I, even as a young man, sometimes suspected, what has driven me away from the teachers. I have found a thought, Govinda, which you’ll again regard as a joke or foolishness, but which is my best thought. It says: The opposite of every truth is just as true! That’s like this: any truth can only be expressed and put into words when it is one-sided. Everything is one-sided which can be thought with thoughts and said with words, it’s all one-sided, all just one half, all lacks completeness, roundness, oneness.

    What is the proof that me, who wrote these words, me who felt all these in a spirit of inspiration, I will understand the message in the above words after some time, whatever it is? I would, I truly would, if the words were written with true Brahman experience. Why do great seers from India pray for smriti? Why do seers pray for everlasting experiences? Read the rest of this entry >>

    Friday, December 02, 2005

    Geometric puzzle: division of k-d space using (k-1) dim objects

    Given 2 points, how can you divide a a line so that you maximize the number of regions?

    Given 3 lines, how can you divide the 2 dimensional space (a plane) so that you maximize the number of regions?

    Given 4 planes, how can you divide the 3 dimensional space so that you maximize the number of regions?

    Can you think of a way to divide a k-dimensional space by (k-1) dimensional objects, so you maximize the number of regions?

    Solution: build a k-dimensional solution from a (k-1)-dimension solution. Read the rest of this entry >>

    Introduction to Ashtavakra Gita

    Once upon a time there was a student of the scriptures. He would work hard all day every day and then read aloud the holy language of sacred verses late into the night. His wife, round of belly with their coming child, would sit beside him in the dim room, listening as her weary beloved chanted the ancient words.

    One late night in her eighth month a voice from inside her belly said to the father: "Sir, please be attentive – you are mispronouncing that verse." Tired and short-tempered, without thinking why he would feel so enraged at being corrected by an unborn child, the father cursed the voice- and because the father had built up merit, his curse took hold: the child was born deformed, with eight crooks in his body. That child was called Ashtavakra, a name which means `eight bends'. Everyone who saw him laughed in derision.

    That crippled child was an enlightened master who took birth in this family to reveal in simple words the essence of mystical experience. Janaka, king of the known world, father of the bride of God, Sita, daughter of the earth, that very King Janaka became this crippled boy's disciple. The book based on that event is called The Song of the Eightfold Cripple, or Ashtavakra Gita.

    Asthavakra was not keen on accepting students, and so had few. When King Janaka came to hear of the wisdom of the crippled child he approached the boy as a humble student, not a commanding king. The boy accepted the king instantly as his disciple. This caused some talk in the sangham. ~Ah, Ashtavakra does have favorites after all, he accepted the king without any of the trials he had all of us face!~ This grumbling became a quiet force, and Ashtavakra knew of it.

    One day the King was late and so the boy delayed his discourse. The moment the king arrived, Ashtavakra spoke: `This day I have had a vision, the capitol city will erupt in terrible fires and earthquakes- all there will die. Those who have loved ones or valuables there must hurry now if they wish to save anything!'

    All the monks left. As the dust settled, only the boy and the king were sitting. The boy said softly, `Great king, is there nothing you would save?` Janaka replied, ~My lord and my friend, you are my only treasure.~ The cripple nodded and softly said, ~Well then if I am indeed your treasure, mount your horse now and go and gather my students back to me, tell them I have been mistaken, the capitol city is in no danger. Take your horse, and go.~

    Rising to do as bidden, the King put his foot into the stirrup, and as he swung up over the saddle, realization dawned in his mind. He swallowed, looked about him at this new earth, heard new birds singing for the first time, and then looked at the cripple at his feet. The two looked at one another, and then the king left to find the other students.

    Once back, the other students grumbled at being sent about here and there on foolish errands. One or two howeverd did soon understand why the master had chosen the king as a student in his own way.

    This is what was said that day, as all sat about and heard these words of nectarine wisdom. Read the rest of this entry >>