Countdown to end of 2025: 40 days
With only 40 days left as indicated above, I no longer have a single day left to practice the ideal 24 hour routine (sleeping between 2000hrs and 0300hrs). I must get it absolutely right from today onwards.
For the record, I slept at about midnight last night and got up at 1100hrs.
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Public Finance Update:
Number of co-citizens who have paid their share (over 20 years):
14
Number of co-citizens who have paid a portion to date, since direct public funding began in 2012:
182
Number of co-citizens who have promised to pay:
79
Number of co-citizens I have directly contacted since arriving in Dadyaal (of total 5,000):
332
Cash in Hand: 310
Immediate Debts: 87,000
Public funds received so far in Dadyaal (44 days - up to midnight 21/11/2025):
3K (Day 6)
5K (Day 15)
5K (Day 17)
0.2K (Day 20)
1K (Day 21)
1K (Day 22)
0.3K (Day 24)
3K (Day 25)
1K (Day 26)
4K (Day 33)
5K (Day 38)
1K (Day 42)
2K (Day 44)
Total received so far: 31,500
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We have another article from our dear Kashmiri Pandit teacher - Kuldeep Pandita of Rainawari Srinagar - currently living in enforced exile in Chennai, Tamil Nadu, India:
Dear Tanveer Ahmed
Today I am sharing an article about two great minds that humanity has provided us in the past.
I hope those who visit your blog will be inspired by both and in that inspiration might show the light to the deserving one.
#rudranotes
The Contrasting Legacies of Ibn Sina and Abhinavagupta
The annals of history have witnessed the emergence of numerous philosophers who have left an indelible mark on human thought. Among them, Ibn Sina and Abhinavagupta stand out as two prominent figures who have contributed significantly to philosophy, medicine and spirituality. However, a closer examination of their works reveals a stark contrast in their impact on humanity.
Ibn Sina, a towering figure in Islamic philosophy, was a true Renaissance man—a physician, philosopher and scientist who defied the conventions of his time. Born into a Muslim family, he could have easily succumbed to the pressures of conforming solely to Islamic theology. Instead, he chose to question the realism of the world around him, laying the groundwork for pragmatic thinking, that would eventually lead to one of philosophy’s most profound questions: "Why is there something rather than nothing?"
His magnum opus, The Canon of Medicine, became a foundational text for modern medical research and discoveries, cementing his status as a pioneer in the field. More than just a physician, Ibn Sina was a philosopher who synthesized Aristotelian logic and Islamic theology into a rigorous, systematic worldview.
His pioneering distinctions between essence and existence challenged prevailing metaphysical assumptions and underscored a rational epistemology—one where knowledge arises not from blind faith but through reasoned inquiry. His critique of the metaphysical conceptions of God and religion, especially remarkable given his Islamic upbringing, demonstrates intellectual bravery and a willingness to question dogma. This pioneering spirit inspired generations of thinkers and influenced the evolution of Western philosophy.
In contrast, Abhinavagupta’s contributions, while revered in the realms of Kashmiri Shaivism and aesthetics, emerge from a distinct metaphysical tradition. His profound elaboration of the Pratyabhijna (Recognition) system situates his philosophy within a monistic worldview, emphasizing universal consciousness and the identity of individual awareness with the supreme Shiva.
Abhinavagupta integrates diverse Indic traditions and rituals into a comprehensive spiritual framework, celebrating an underlying unity in diversity. His aesthetic theory of rasa further enriches Indian art and literary theory. However, Abhinavagupta’s approach also invites critical reflection.
While his philosophy offers deep spiritual insights, it remains largely rooted in metaphysical abstraction and ritualistic frameworks that may appear esoteric or inward-looking compared to Ibn Sina’s outwardly pragmatic impact. Some critiques from other philosophical traditions argue that the god-realization fervour in Kashmir Shaivism tends toward serving sensual or egoistic aspirations, potentially limiting its universal applicability. Furthermore, Abhinavagupta’s rejection of traditional causality and strong emphasis on an all-encompassing universal awareness, raise questions about the grounding of empirical reality and the role of individual agency.
This juxtaposition highlights an important philosophical tension: Ibn Sina exemplifies a legacy wherein rigorous rational inquiry, empirical science and critical thought illuminate the human condition—echoing the Buddha’s exhortation to “be your own light.” His works embody a pursuit of knowledge rooted in reason and tangible contributions to human welfare. Conversely, Abhinavagupta’s metaphysical vision emphasizes transcendence, spiritual unity and ritual, extolling the mystical oneness of all existence, yet sometimes at the cost of practical applicability and critical scrutiny.
It is important to recognize, however, that these two thinkers arise from fundamentally different cultural and philosophical milieus. Abhinavagupta’s contributions have profoundly shaped Indian spiritual and aesthetic traditions, continuing to inspire devotees and scholars.
Some contemporary scholars also point to subtle consonances between Kashmir Shaivism and Advaita Vedanta, underscoring that apparent divergences may mask deeper philosophical affinities.
Ultimately, the contrasting legacies of Ibn Sina and Abhinavagupta remind us of the multifaceted purposes of human intellect and spirituality. Ibn Sina’s courage in challenging established norms and fostering innovation serves as a timeless beacon guiding humanity toward progress, reason and enlightenment. Abhinavagupta’s vision invites profound contemplation on unity and transcendence, enriching the cultural and spiritual tapestry of human experience. Together, their legacies testify to the diverse paths toward truth and the enduring quest to understand existence.
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