The most profound explanation of the pristine theory of karma, in the Dvaita (Dualist) school of Indian philosophy, is its final devolution of life’s inequalities. Of the basic disparities in the nature of the souls themselves. This plurality is, in essence, based, more or less, on something that is more fundamental than karma with all its myriad garbs and influences. Its leitmotif: if ‘that’ something was only an illusion, argued Sri Madhvacárya, the exponent supreme of Dvaita philosophy, the law of karma would have been a damp squib upon humanity.
The philosopher also explained that reality, in the general sense of the word, would often encompass, in one or more measure, certain aspects of what could be defined as existence, consciousness, and activity — the triad that could also be expressed in space-time relationships vis-à-vis the eternal idea of matter, mind and soul. The German philosopher Immanuel Kant espoused the same idea too, much later. Mere appearance, to Kant, wasn’t reality, while objective experience was.
This was what that precisely happened, in cricket, and robbed us of evaluating existence, or enterprise, as a test of reality. Of South Africa’s great cricketers who adorned the game like diamonds. Reason: apartheid.
When one looks back at South Africa’s primitive racial policy, whose last vestiges were, alas, dismantled, our vision, by way of reflex mechanism, conjures memories of the perennial virtuosity of Barry Richards. Richards (born, July 21, 1945), a truly prodigious batsman, had more to his cricket than being Sir Vivian Richards’ namesake, albeit the Windies’ champion batsman made his amazing presence a little later. The big point: it’s a universally acknowledged fact that Barry, on the basis of his classy, technical attributes, was a great batsman. The art, or science, of his batting was truly conformed to duality—all his own.
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