WE ARE NOW LIVING IN A FAKE UNIVERSE OF FAKE INCOMES, whether the income is
in terms of understanding, or interest on fixed deposits, or in concept
development for understanding. The only phenomena that are not fake are the
various arts—music, sculpture, painting, drawing, singing, dancing, playing
all emanations of the Holistic feeling. YM
5. Fake Universe and Fake Incomes: The author’s provocative claim is
that we are living in a "fake universe" where the way we understand income,
knowledge, and concepts has become disconnected from their true essence.
Traditional systems of "income" (whether financial, intellectual, or
conceptual) are seen as artificial constructs that fail to capture the
holistic, ever-evolving nature of reality. ChatGPT
KR: Indeed, it is a provocative claim. I used to think: Vedas said “do
not cross the words of Vedas and where one does not understand, do consult
the learned”. Well then, the university was genuine let’s say.
Sometimes later there were a sect called POORVA
MEEMASAKAS.
Mimamsa is a Sanskrit word that means "reflection" or "critical
investigation". It is also the name of an orthodox Hindu philosophy that
focuses on the interpretation of Vedic texts and literature.
Mimamsa is one of the six orthodox philosophical systems in India. It is
closely related to Vedanta, another Indian school of philosophy that
focuses on later Vedic texts. Both philosophies are cantered on the Vedas
and have been important in the development of modern Hinduism.
Parts of Mimamsa
The philosophy is divided into two parts: Purva Mimamsa, which deals with
earlier writings on right practice, and Uttara Mimamsa, which deals with
later writings on right thought.
Beliefs
Mimamsa philosophy believes in reincarnation, an everlasting planet, and an
infinite number of individual souls.
Origin
The school of Mimamsa was established by Jaimini , and he wrote the Mimansa
sutra.
Mīmāṃsā and Vedānta as Pūrva-and Uttara-Mīmāṃsā
The Vedanthic idea of Mahavidya was developed by Sarvajñātman on a Mīmāṃsā
model: indeed, that understanding what mahā-vākya was about is facilitated
by appreciating its Mīmāṃsā background. In the previous section, further, I
claimed that there was such a thing as “Vedic theology,” in which the two
schools of Mīmāṃsā and Vedānta formed a unique field, distinct from the
other Hindu traditions. Since the question of the unity of the two schools
has received some scholarly attention in recent years, I should like to
clarify here in what sense I take “Vedic theology” to have been a unique
field.
It is well-known that Mīmāṃsā and Vedānta are two systems of interpretation
of the Vedas, concerned with ritual and Brahman respectively.[KR NAKUMARA
OF JAPAN HAD WRITTEN ON THESE 2 VOL WHERE DISCUSSES OUR VEDAS AS
UNIVERSITY, POORVA AS SECOND ONE AND UTTARA AS A 3RD ONE WHERE ALL WERE
UNIVERSITIES RECOGNISED] They are, thus, commonly called karma-mīmāṃsā and
brahma-mīmāṃsā, an inquiry into ritual and Brahman, codified in the
Mīmāṃsā-Sūtra and the Brahma-Sūtra. Likely already by the time of Śaṅkara,
they were also known as the “prior” and the “subsequent” inquiry,
pūrva-mīmāṃsā and uttara-mīmāṃsā. The precise nature of the
pūrva-uttara relationship
is open to some conjecture, but two possibilities are noteworthy. Hajime
Nakamura made the sensible suggestion that Vedānta was posterior to Mīmāṃsā in
the sense that “the Vedānta Mīmāṃsā presupposed the ritual Mīmāṃsā as a
precondition. The ritual Mīmāṃsā can be set up without necessarily
presupposing the Vedānta Mīmāṃsā, but the Vedānta Mīmāṃsā, on the contrary,
from the first assumes the ritual Mīmāṃsā as a precondition.” Nakamura’s
suggestion has an intuitive appeal, because understanding the Brahma-Sūtra
attributed to Bādarāyaṇa @ Vyasa is impossible without a good grip on
principles of interpretation that can be learned only from the
Mīmāṃsā-Sūtra attributed to Jaimini: the Brahma-Sūtra attributed to
Bādarāyaṇa assumes a lot.[ In his critique to Śaṅkara’s
Brahma-Sūtra-Bhāṣya, Bhāskara says something along similar lines: taking
stock of two claims of Śaṅkara’s, that the inquiry into Brahman is not
consequent on the inquiry into ritual, and that some Upaniṣadic meditations
combine with ritual but some are just about Brahman, he says that without
the inquiry into ritual one could not possibly know which Upaniṣadic
passages combine and which do not so as to make the distinction. Even in
that negative sense, then, the inquiry into Brahman presupposes the prior
mīmāṃsā.]
In any case, whether the Mīmāṃsā-Sūtra attributed to Jaimini and the
Brahma-Sūtra attributed to Bādarāyaṇa were initially a single work or two
distinct but closely related works, it is difficult to read them side by
side without the impression that they belonged to a closely shared
intellectual milieu. However, claimed relatively recently that the view
according to which Vedānta was in the beginning inseparably linked to
pūrva-mīmāṃsā contradicts some facts. Namely, the tradition of Mīmāṃsā up
to and including Śabara and Prabhākara shows no awareness of liberation.
“Śabara’s Bhāṣya deals with Vedic ritual, which as a rule leads to heaven.”
Vedānta, on the other hand, “has, presumably from its beginning, been about
liberation through knowledge of Brahma.” If the two were one in the
beginning, where did liberation in early Mīmāṃsā disappear? “It will be
clear that the idea of an original unity of Pūamīmāṃsā and Uttaramīmāṃsā
raises serious questions.”
Padmapāda says that two rules stated in the Mīmāṃsā-Sūtra were
operative in the inquiry into Brahman as well, and it is the second that we
are interested in here: it is Mīmāṃsā-Sūtra attributed to Jaimini 1.1.5,
known as the autpattika-sūtra of Bādarāyaṇa, which says that the
relationship of words to their meanings is innate; that the Veda is not a
production of a personal agent of any kind, human or divine; and, that it
is a reliable epistemic
{ tatra yaḥ prathama-sūtre ‘tha-śabdāpādāna-sūcito nyāya
svādhyāyasyārtha-bodhopayoga-pratipatti-hetuḥ yad apy autpattika-sūtre
śabdārtayoḥ sambandha-nityatvena vedāntānāṃ cāpauruṣeyatvena
kāraṇenānapekṣatvaṃ nāma prāmāṇya-kāraṇam uktam. tad ubhayam ihāpy
upayujyatām apekṣitatvāt. Padmapāda’s Pañca-Pādikā, p.59.}
warrant that is not derivative on some other warrant of such kind.This
rule, in Padmapāda’s words, was required with regard to Brahman just as it
was required with regard to ritual As we saw in the previous section, the
characteristic nature of this reliable warrant, the Veda, was that it was
the means of knowing supersensibly things.
The doctrine of mahā-vākya itself emulated the formation of ritual
idealities through hierarchy of scriptural statements, in which such
idealities as units obtained the characteristic feature of finality of
meaning. In that sense as well, Advaita Vedānta was uttara to
pūrva-mīmāṃsā, a fleshing out of a Mīmāṃsā skeleton with Advaita meat. This
principle that the Veda in all its scope must be purposeful was recognized
even by those Vedāntins who were remote from the Brahma-Sūtra attributed to
Bādarāyaṇa/Mīmāṃsā-Sūtra attributed to Jaimini complex, such as Gauḍapāda.
To illustrate, the third prakaraṇa of Gauḍapāda’s Āgama-Śāstra is an
attempt to provide a frame of reading the Upaniṣads, but it is a frame very
different from that of the Brahma-Sūtra attributed to Bādarāyaṇa Gauḍapāda
severs himself with a single incision from the Mīmāṃsā-Sūtra attributed to
Jaimini/Brahma-Sūtra attributed to Bādarāyaṇa tradition in kārikās 3.1-2:
“That dharma which resides in the Upaniṣadic meditations (upāsana) is
operative with regard to that Brahman which is originated. Before
origination, everything is unborn. Therefore, such dharma is regarded as
wretched. I will, thus, propound that state which is not wretched, without
origination and uniform, so as to show that though things are originated
wherever one looks, nothing, in fact, is originated at all.”
upāsanāśrito dharmo jāte brahmaṇi vartate |
prāg utpatter ajaṃ sarvaṃ tenāsau kṛpaṇaḥ smṛta ||
ato vakṣyāmy akārpaṇyam ajāti samatāṃ gatam |
yathā na jāyate kiñcid jayamānaṃ samantataḥ.
In Kārikā 16 of the same prakaraṇa, however, he goes on to say:
“There are three stages of life, involving a vision which is low, middle,
and high. The Upaniṣadic meditations are taught out of compassion for these
three stages.”
āśramās trividhā hīna-madhyamotkṛṣṭa-dṛṣṭayaḥ |
upāsanopadiṣṭeyaṃ tad-artham anukampayā.
We may take this as the origin of the Advaita principle that the
meditations on the saguṇa Brahman, which can be combined with ritual, can
be used for the purification of the agent. Thus, although dharma may be
wretched, it must have a good use.
Then came the Uttara mimasakas; they interpreted Vedas in a way full
of rituals. Uttara Mimamsa, also known as Vedanta, is a Hindu school of
philosophy that focuses on the nature of reality and the self. The word
"Vedanta" means "conclusion of the Vedas".
Here are some key features of Uttara Mimamsa:
Focus
Uttara Mimamsa focuses on the Upanishads, which are the concluding portions
of the Vedas. It emphasizes the concept of Brahman as the ultimate reality
and investigates the relationship between Brahman and the individual self
(Atman).
Sub-branches
Uttara Mimamsa has three sub-branches: Advaita of Shankaracharya, Vishishta
Advaita of Ramanujacharya, and Dvaita of Madhwacharya.
Interpretation of scriptures
Uttara Mimamsa regards scriptures as a means to attain self-realization and
liberation.
Philosophy of language
Uttara Mimamsa emphasizes the philosophy of language.
Study of ritual actions and social duties
Mimamsa literature is known for its in-depth study of ritual actions and
social duties.
WHY SO LONG. MANY MAY PASS THIS AS THEY WILL SAY I DO
NOT UNDERSTAND.” YET TO BRUTE” THEY MAY SAY. SUPPOSE THERE WAS VEDA
UNIVERSITYL THEN CANE PURVA MEEMASA UNIVERSITY AND MUCH LATER Uttara
Mimamsa university. We are following all the universities. Now where are
we in the fake university? Is Jaimini a fake man? Is Adi shankara and sree
Ramanuja etc are fakes? Fakeness is our reflection. Instead we have to be
in the midst of the flood, to escape from flood and cannot reach shore like
a magic. K Rajaram IRS 231224
On Mon, 23 Dec 2024 at 10:56, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Fake Universe*
>
> *Understanding needs a connectable conceptual base. Unless there is a
> basic concept to connect to, one cannot understand. Life may be described
> as the unending effort to achieve the synchronization of the flow of
> understanding with the ultimate rhythm of the Universe. The object of the
> TOE is to have an ultimate conceptual base to continuously understand the
> Universe as it is met morphing ceaselessly. The individual conceptual
> Meta-morphosis has to be synchronized with the unending metamorphosis of
> the Universe. The object of the TOE is CFCU—the theory of everything for
> suitable concept for the changing Universe.*
>
> *As it is, condemned as we are to the visible spectrum which is not even
> one per cent of the total electromagnetic spectrum, our conceptual base is
> basically a blind base. Theism and Atheism are speculations only. There are
> so many blind people at war, each insisting that he/she is seeing and
> therefore claiming the right to show.*
>
> * Our conceptualizations are still dominated by the Newtonian Physics.
> Quantum conceptualization is yet to develop, a very difficult undertaking
> with dimensions themselves running into now even twenty—not just four of
> Einstein, the simple length, breadth, height and time.Relatavity
> conceptualization is still fantasy.*
>
> *The systematization of all Humanities—Politics, Economics, Sociology,
> Management..., means their conversion into a Newtonian mutant. We have the
> weird phenomenon of Economics, which starts with the protest that it is a
> study of man in his ordinary business of life in the first chapter and then
> jettisoning that man in the very next chapter and converting that subject
> into mechanical—cost curves, indifference curves, supply curve, demand
> curve, revenue curve...*
>
> *WE ARE NOW LIVING IN A FAKE UNIVERSE OF FAKE INCOMES, whether the income
> is in terms of understanding, or interest on fixed deposits, or in concept
> development for understanding. The only phenomena that are not fake are the
> various arts—music, sculpture, painting, drawing, singing, dancing, playing
> all emanations of the Holistic feeling.*
>
> *YM*
>
> *Chat GPT*
>
> The text you've shared appears to be an exploration of the limitations of
> human understanding, particularly in relation to our conceptualization of
> the Universe, and how traditional fields of study are often constrained by
> outdated frameworks. The main themes it touches upon are:
>
> 1. *Conceptual Base for Understanding*: The text argues that
> understanding requires a base to which concepts can connect. Without a
> fundamental concept, we cannot truly understand the world around us. This
> forms the basis of the "Theory of Everything" (TOE), which aims to create a
> conceptual base that is adaptable to the Universe’s constant changes.
>
> 2. *Limits of Human Perception*: The piece points out that human
> perception is limited to the visible spectrum of light, which is only a
> tiny fraction of the electromagnetic spectrum. This limitation suggests
> that our understanding is inherently incomplete and often misguided, as we
> are "blind" to much of the larger reality.
>
> 3. *Struggles of Conceptualization*: The author critiques the
> limitations of current conceptual frameworks, particularly Newtonian and
> quantum physics, which are struggling to keep pace with the evolving nature
> of the Universe. There’s a sense that these frameworks fail to capture the
> true nature of reality and its ceaseless transformation.
>
> 4. *The Challenges of Disciplines*: The text discusses how various
> fields of study, like Economics and the Humanities, often reduce human
> experiences and interactions to mechanical models, stripping away the
> complexity and richness of life. For example, Economics starts by claiming
> to study human behavior but quickly transitions into abstract models and
> equations that don’t fully account for the human experience.
>
> 5. *Fake Universe and Fake Incomes*: The author’s provocative claim
> is that we are living in a "fake universe" where the way we understand
> income, knowledge, and concepts has become disconnected from their true
> essence. Traditional systems of "income" (whether financial, intellectual,
> or conceptual) are seen as artificial constructs that fail to capture the
> holistic, ever-evolving nature of reality.
>
> 6. *The Role of the Arts*: Despite these criticisms, the author
> argues that art—whether music, sculpture, dance, or other forms of creative
> expression—remains genuine and connected to the holistic experience of
> life. These arts, according to the text, are a more authentic reflection of
> the Universe and its rhythms.
>
> In essence, the text is a critique of how we understand and organize
> knowledge, suggesting that much of our conceptual frameworks are inadequate
> in capturing the true, fluid, and evolving nature of the Universe. It calls
> for a new, more holistic approach to understanding, one that integrates the
> changing and interconnected nature of reality, and points to art as a purer
> form of expression in this context.
>
>
>
> --
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> <https://groups.google.com/d/msgid/thatha_patty/CACDCHCJXNYX-RRTyYH5w3hKhUjmQ4q9v0DjKBWKN24S9t6LRJw%40mail.gmail.com?utm_medium=email&utm_source=footer>
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>
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