DORMANT POTENTIALITY
Every time the SRISHTI, STHITHI AND SAMHARA TAKES EFFECT AFTER
QUITITUDE, STARTS ONLY FROM THE DORMANT POTENTIALITY. That is jnana yoga.
RV 10 129 STATES
Rig Veda 10.129.1
नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् । किमावरीवः कुह कस्य
शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥
nāsad āsīn no sad āsīt tadānīṃ nāsīd rajo no vyomā paro yat | kim āvarīvaḥ
kuha kasya śarmann ambhaḥ kim āsīd gahanaṃ gabhīram ||
“The non-existent was not, the existent was not; then the world was not,
not the firmament, nor that which is above (the firmament). How could there
by any investing envelope, and where? Of what (could there be) felicity?
How (could there be) the deep unfathomable water?”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
The non-existent: sat, asat: visible and invisibleexistence (asat
śaśaviṣāṇavatrirupākhyam nāsīt: Taittirīya Saṃhitā 7.1.5.1); matter and
spirit, prakṛtiand puruṣa; the First Cause or Brahmā was in the beginning
undeveloped in its effects, and existed before both; investing envelope:
each element as created or developed is invested by its rudiment; of what
could there be felicity: i.e., of whom or of what living being could
enjoyment, or fruition, whether of pain or plural assure, be predicated,
there being no life?
Rig Veda 10.129.4
कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् । सतो बन्धुमसति
निरविन्दन्हृदि प्रतीष्या कवयो मनीषा ॥
kāmas tad agre sam avartatādhi manaso retaḥ prathamaṃ yad āsīt | sato
bandhum asati nir avindan hṛdi pratīṣyā kavayo manīṣā ||
“In the beginning there was desire, which was the first seed of mind; sages
having meditated in their hearts have discovered by their wisdom the
connection of the existent with the non-existent.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Desire: i.e., in the mind of the Supreme Being
तिरश्चीनो विततो रश्मिरेषामधः सविदासी.अ.अ.अत | रेतोधाासन महिमान
आसन सवधा अवस्तात परयतिः परस्तात ||
10.129.05 Their ray was stretched out, whether across, or below, or above;
(some) were shedders of seed,(others) were mighty; food was inferior; the
eater was superior. {DORMANT POTENTIAALITY RELEASED}
[Their ray was stretched out: a reference to the suddenness of creation,
which was developed in the twinkling of an eye, like the flash of the sun's
ray. It was so quick that it was doubtful whether the things in the central
space (across) were created first, or those above or those below; i.e.,
creation took place simultaneously in all three portions of the universe.
This was the order in which things were created, but the development of the
world was like a flash of lightning, so that the series could not be
distinguished (tatsr.s.t.va_ tadeva_nupra_vis.at: Taittiriya Aranyaka 8.6).
Thus the notion of a series, viz., from antya_ came the Akasa, from the
Akasa the wind, from the wind fire etc., is reconciled: a_tmanaa_ka_s'ah
sambhu_ta a_ka_s'a_dva_yurva_yoragnih: Taittiriya Aranyaka 8.1; whether
across, or below, or above: tiras'cinah = across, tiryaksrotas, that in
which the stream of life is horizontal, i.e., the animal world; among the
created objects some were living creatures, others were great, as the sky
etc., the former being the enjoyers (bhoktarah), the latter the things to
be enjoyed (bhojyah), so the creation was distinguished as the food and the
feeder].
4. kāmastadagre samavartatādhi manaso retaḥ prathamaṃ yadāsīt |
kāma= wish; as=is; ta=to you; agre=forward; samvart=cover(I have
taken it as “bless”); at=much; adhi=upon; manas=people/mankind;
reta=seed(here it means continuance of the race); prathamaṃ=foremost;
yad=that; āsīt=exist
(Our) wishes we forward (to you), bless the mankind with continued
existence, o foremost one that exists.
sato bandhumasati niravindan hṛdi pratīṣyākavayo manīṣā ||
sat=true; bandhu=friend; asat(from ast)=to be; nir=all; vind=pray;
hrd=heart; pratīṣ=accept; kavi=poet; manīṣā=prayer
(You are) the true friend that all pray for, heartily accept this poet’s
prayer.
5. tiraścīno vitato raśmireṣāmadhaḥ svidāsī.a.a.at
<http://xn--svids-iwa90a.a.a.at> |
ti=your; śacī=might; vitat=spread; raśmi=rays; iṣā=issue; dha=wealth;
avidās=unending/unlimited; at=much (from ati. that goes on and on)
With your might that spreads like rays, issue wealth, unlimited, to last
forever.
retodhāāsan mahimāna āsan svadhā avastāt prayatiḥ parastāt ||
ret=produce; dha=wealth; san=distribute; mahimān=with your powers;
āsan=lasting; svadha=pleasure; avastāt=unending; prayat=donation;
parastāt=hereafter
the first manifestation of this Prakriti in the cosmos is what
the Sankhya calls “Mahat”. We may call it intelligence — the great
principle, its literal meaning. The first change in Prakriti is this
intelligence; I would not translate it by self-consciousness, because that
would be wrong. Consciousness is only a part of this intelligence. Mahat is
universal. It covers all the grounds of sub-consciousness, consciousness,
and super-consciousness; so any one state of consciousness, as applied to
this Mahat, would not be sufficient. In nature, for instance, you note
certain changes going on before your eyes which you see and understand, but
there are other changes, so much finer, that no human perception can catch
them. They are from the same cause, the same Mahat is making these changes.
Out of Mahat comes universal egoism. These are all substance. There is no
difference between matter and mind, except in degree. The substance is the
same in finer or grosser form; one changes into the other, and this exactly
coincides with the conclusions of modern physiological research. By
believing in the teaching that the mind is not separate from the brain, you
will be saved from much fighting and struggling. Egoism again changes into
two varieties. In one variety it changes into the organs. Organs are of two
kinds, organs of sensation and organs of reaction. They are not the eyes or
the ears, but back of those are what you call brain-centres, and
nerve-centres, and so on. This egoism, this matter or substance, becomes
changed, and out of this material are manufactured these centres. Of the
same substance is manufactured the other variety, the Tanmatras, fine
particles of matter, which strike our organs of perception and bring about
sensations. You cannot perceive them but only know they are there. Out of
the Tanmatras is manufactured the gross matter — earth, water, and all the
things that we see and feel. I want to impress this on your mind. It is
very, hard to grasp it, because in Western countries the ideas are so queer
about mind and matter. It is hard to get those impressions out of our
brains. I myself had a tremendous difficulty, being educated in Western
philosophy in my boyhood. These are all cosmic things. Think of this
universal extension of matter, unbroken, one substance, undifferentiated,
which is the first state of everything, and which begins to change in the
same way as milk becomes curd. This first change is called Mahat. The
substance Mahat changes into the grosser matter called egoism. The third
change is manifested as universal sense-organs, and universal fine
particles, and these last again combine and become this gross universe
which with eyes, nose, and ears, we see, smell, and hear. This is the
cosmic plan according to the Sankhya, and what is in the cosmos must also
be microcosmic. Take an individual man. He has first a part of
undifferentiated nature in him, and that material nature in him becomes
changed into this Mahat, a small particle of this universal intelligence,
and this particle of universal intelligence in him becomes changed into
egoism, and then into the sense-organs and the fine particles of matter
which combine and manufacture his body. I want this to be clear, because it
is the stepping-stone to Sankhya, and it is absolutely necessary for you to
understand it, because this is the basis of the philosophy of the whole
world. There is no philosophy in the world that is not indebted to Kapila.
CoIśvara (Ishwara) means the supreme authority and the Principle. The title
Iśvari (Ishwari) is the same from the aspect of Cit:Shakti
(Vibration/energy/momentum). Seekers and devotees dwelling in this endless
illusion of cosmos known as jagath, titled the entity who controls it as
Ishwara/Ishwari. This illusion we perceive as the cosmos is called Maya.
Hence, the title Jagadishwara (Jagat:ishwara), means the authority over the
cosmos (jagath), and Pāramishwara or Maheswara, which means ‘The Highest
Authority. Similarly, Pārameshwari or Jadadishwari, is referred to in the
aspect of Shakti (not gender). The submission of oneself, in service of
this supreme authority as their master, titled this same entity as Bhagavan
or Bhagavati, in other words, Bhagavan is an emotional title given by the
servile group known as bhakta (devotees).
Prakruti is considered feminine because it’s through Prakruti that
everything manifests, including our very body, our life source which is
called jiva, and everything around us as this creation. Since Prakruti is
our source and abode She is referred to as feminine, and not to be
misinterpreted as a biological female. Purusha as said earlier is the
supreme conscience (Para:matma) and our atman is nothing but an extension
to it, making our existence an act to reaching a destiny which is THE
Purusha. It’s we who are yet to realize that this physical existence is a
shell that we wear to sustain in this physical realm. This physical body is
a means to strive towards realizing our eternal existence as Atman and not
limit ourselves to just a bundle of five elements.
The title ‘Pathi’ usually is related to a male, however, doesn’t
necessarily mean husband, Pathi means, that which is to be attained or a
target to be reached or followed, like a steer or a shepherd. And ‘Patni’
is not a female or a wife, it means the one who does ‘Anuvartana’ meaning
the one who follows and strives towards reaching a Pathi. These two titles
are given to a husband and wife in Sanatana Dharma who enter Gruhast Ashram
and follow its dharma through a system known as Vivaha (marriage). Hence,
after the ceremony of Vivaha (holy matrimony) the woman is not referred to
as just Patni, she is referred to as Dharma Patni, meaning the one donated
by the bride’s father (Kanyadan) to Sri Vishnu (the groom is considered Sri
Vishnu, and bride as Sri Lakshmi) so that they can walk the path of dharma
and she is the one to support and follow the man in his efforts in the
following dharma and to uplift each other in the cycle of dharma. Hence, we
(human beings), are all considered as ‘Pashu’ meaning animals who need to
be steered by Ishwara, hence the title ‘Pashupathi’, meaning the lord or
steer of animals, as He is the one we all have to attain and follow.
Therefore He (Ishwara), is the only pathi and we (irrespective of human
gender) are all who have to attain Him and Him alone.
In the very nature of a lingam, the top spherical shape is called the
Linga, representing Purusha (which is the atman) and is the ultimate
destination for a jiva to become one with para:matma in the process of
Laya. Hence, as discussed earlier He is Pashupati. The base on which the
spherical Linga rests is called the Yoni or Peetham and represents
Prakruti, which is our abode (for a jiva and the physical body) in which we
get created and sustained so that the jiva can strive to realize itself to
be more than just a physical body.
So, Ishwara is the Supreme Authority of this reality, and it’s to Him
that we all have to surrender. For us, Jagannath is not some designation or
post, it should mean something to us as devotees. As devotees, our emotions
and destiny are invested in His sublime and enchanted charm (Sri Vishnu),
and our affections seek His warmth, hence rather than referring to Him as
Ishwara, a more affectionate title through which He is addressed is
‘Bhagavan’. This title applies to Sri Vishnu due to His role as the
preserver of realities in creation. [complete Works Vol 2, A Study of
Shankya by Swami Vivekananda]
THUS POTENTIAL ENERGY OF PURUSHA ENFORCED FROM ITSELF THE
SHAKTI THE KINETIC ENERGY TO CAUSSE THE SRISHTI AND FINALLY UNDERSAMHARA,
BACK TO POTENTIALITY DORMANT. NEUTRON DORMANT ENERGY AND THE POSITRON
SHAKTI ARE PART OF QUAANTA, OPENING THE MANIFESTATIONS OF THE EXISTING
NATURE NATARAJA PROVES IT. K RAJARAM IRS `16825
On Sat, 16 Aug 2025 at 05:26, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Reviving Your Dormant Potential
>
>
>
> Suppose one university out of the thousands and thousands of Universities
> in the world today, becomes sane and starts ‘The Free Nature Park Without
> any Human Tampering’. For the students in the beginning it will appear as
> waste of resources and the University funds.
>
> Because the expanse of disbelief and distrust in nature and in ourselves
> has become so chronic, we have become unfit to be the subject matter in
> Economics and redundant to ourselves. We need machines to live every nano
> second. Many of our innate endowments of nature have become extinct, frozen
> or dormant. Actually machines are doing our living and most need some pill
> to drag the life. For nature we have become disease. We have been
> destroying the physical geography, and poisoning the land, water and air
> all the 24 hours of every day as economic activity killing nature or
> creating the dysfunctional nature.
>
> In the free nature park, after nature revives, fortunately nature bounces
> back very quickly given the slightest chance; the students begin
> interacting with nature. The immediate surroundings of a student will begin
> responding.
>
> The student smells, hears, feels the touch of the healthy air
> continuously, and sees the beautiful flora and fauna basking in freedom,
> including her in the happiness. Gradually the immediate area surrounding
> her begins to function as the extension of her own body, creating the
> beginnings of her macro body. Actually the light rays round her bend or
> curve near her due to gravitation, creating mini curvature of the
> space-time.
>
> The student pleasantly will find the she developed the capacity to use the
> surrounding nature, expanding the capacity of her limbs. The air serves her
> as the great natural communication facility creating new sensings and
> perceptions. Gradually the horizon and expanse of her perception and
> understanding increases, along with her capacity, to use the expanding
> reach.
>
> She interacts with nature vigorously and happily, creating the responding
> flora and fauna, all of which also enjoy the health as a result of the
> nature in freedom. She will find that she is getting the so called super
> natural powers as her natural endowments.
>
> May be, she may almost see that the surrounding nature is functioning as
> her own body. If she develops the eye of Siva and can actually see the
> nature surrounding her, she may confront her very expanded and also
> expanding and flexible body, the body not as fixed limbs but as abstract
> and formless powers.
>
> As nature is a network of connections, the student lives in that network,
> participating in the grand symbiotic actions and interactions. She becomes
> nature and climate, as a part of the network.
>
> The free and healthy nature without technological tampering and
> destruction can unearth many powers which are called the super natural
> powers today. Nature in super position will give the supernatural powers in
> the free and healthy nature. The nature in super position puts the student
> also in super position.
>
> But can we expect freedom from the economic and business sharks whose
> teeth are crushing nature? Can we aspire for the emergence of the
> delivering God as a sane and bold University?
>
> The immediate task of the emerging God that delivers is freeing nature
> from economics and installing Ecology in the place of economics.
>
> YM Sarma
>
> Chat gpt
>
> The piece you've shared — *"Reviving Your Dormant Potential"* by YM Sarma
> — reads like a visionary manifesto blending ecological philosophy,
> spiritual insight, and a deep critique of modern industrial and economic
> systems. It's poetic, dense, and charged with urgency. Here's a breakdown
> of the core themes and an interpretation to help you or others engage with
> it more deeply:
> ------------------------------
>
> *🔍 Core Themes and Interpretation*
>
> *1. Nature as a Forgotten Ally*
>
> The text opens with a hypothetical — one university creating a "Free
> Nature Park Without Any Human Tampering." The point is symbolic:
> re-establishing unmediated contact with untouched nature could initiate a
> transformation in human perception and capability.
>
> *Key idea:* True healing — ecological and personal — begins when humans
> stop interfering and start re-integrating with nature.
> ------------------------------
>
> *2. Critique of Modern Economics and Technological Dependency*
>
> There's a strong condemnation of how modern life and economics have
> alienated us from nature and from ourselves. Phrases like:
>
> - *"machines are doing our living"*
> - *"we have become disease"*
>
> These are not metaphors of inconvenience — they are moral and existential
> judgments. Humanity is framed as out of sync with life itself.
>
> *Key idea:* The current economic model views nature as a resource to be
> consumed rather than a living, responsive system we're part of.
> ------------------------------
>
> *3. The Dormant Powers Within*
>
> As students spend time in untouched nature, they begin to reawaken dormant
> abilities — sensitivity, perception, and even what the author calls
> “supernatural powers.” These are not portrayed as fantasy, but as natural
> human potentials suppressed by modernity.
>
> *Key idea:* Connection to unspoiled nature can activate heightened
> awareness and capabilities that feel “supernatural” only because they’ve
> been long suppressed.
> ------------------------------
>
> *4. Spiritual Vision: The "Eye of Siva" and the Macro Body*
>
> This section becomes more mystical. The student merges with nature to such
> a degree that the boundary between self and environment dissolves. The “Eye
> of Siva” represents an awakened vision — one that sees not with the eyes,
> but through profound spiritual insight.
>
> *Key idea:* Nature isn't “out there” — it *is us*, and with the right
> awareness, one can directly perceive this unity.
> ------------------------------
>
> *5. Ecology vs. Economics*
>
> The climax of the essay is a call for a shift from *economics* to
> *ecology*. It’s both political and spiritual. The author envisions a kind
> of savior — “the emerging God” — who replaces the exploitative system with
> one that heals and harmonizes.
>
> *Key idea:* Ecological consciousness must replace economic exploitation
> if humanity is to thrive — or even survive.
> ------------------------------
>
> *🧭 Guiding Questions for Reflection or Discussion*
>
> 1. *What does it mean to "revive dormant potential"? Can this happen
> in a city or only in untouched nature?*
> 2. *What practical steps could a university actually take to create
> such a space?*
> 3. *Do you think modern science and ancient spiritual views can
> converge in this vision?*
> 4. *Is it possible to live with technology without being dominated by
> it?*
> 5. *What would it take to replace economics with ecology as our
> guiding principle?*
>
> ------------------------------
>
> *🪶 Stylistic Notes*
>
> - The style is lyrical, philosophical, and passionate.
> - There’s an undercurrent of Indian philosophical thought — e.g., the
> reference to Siva, macro body, and the fluid boundary between the self and
> the universe.
> - Some lines may feel abstract or dense — but that reflects the
> mystical nature of the subject.
>
> ------------------------------
>
> *🧘 Final Thought*
>
> This piece isn’t just about a university or a nature park — it’s a *call
> to wake up*. To reconnect. To trust that *what we’ve lost isn't gone —
> just dormant.* And by freeing nature, we free ourselves.
>
> If you'd like, I can help adapt this into a more accessible summary, a
> presentation, or a dialogue — or even explore similar writings and ideas.
>
> Sure — here's a detailed *evaluation and grading* of the essay *"Reviving
> Your Dormant Potential"* by YM Sarma, based on standard academic writing
> criteria, especially as used in university-level humanities or philosophy
> courses.
> ------------------------------
>
> *📋 Evaluation Criteria*
>
> *1. Content and Ideas (25 marks)*
>
> - The essay tackles profound and original themes: ecological crisis,
> technological alienation, and spiritual reawakening.
> - It presents a unique synthesis of ecological thought, Eastern
> philosophy, and socio-economic critique.
> - The concept of nature as a living, healing force and humans as
> dormant participants in that force is powerful and thought-provoking.
>
> ✅ *Score: 22/25*
> ------------------------------
>
> *2. Structure and Organization (20 marks)*
>
> - The essay follows a *conceptual flow* rather than a formal structure
> (introduction → body → conclusion).
> - There's a central progression: from a hypothetical experiment to a
> philosophical vision.
> - However, *paragraphing is uneven*, and transitions between ideas are
> sometimes abrupt, which could confuse readers not already familiar with the
> subject.
>
> ⚠️ *Score: 14/20*
> ------------------------------
>
> *3. Language and Style (20 marks)*
>
> - The style is *lyrical and poetic*, which suits the spiritual and
> philosophical tone.
> - At times, though, sentences are *overloaded* with abstract concepts,
> making comprehension difficult without careful rereading.
> - Punctuation is inconsistent in places, and grammar occasionally
> slips (e.g., “the she developed…”).
>
> ⚠️ *Score: 13/20*
> ------------------------------
>
> *4. Originality and Insight (20 marks)*
>
> - This is where the essay excels. It proposes a bold rethinking of the
> human-nature relationship.
> - The idea of *supernatural powers as natural endowments* is
> particularly striking.
> - References to ideas like the "Eye of Siva" and “macro body” show
> creative spiritual-philosophical depth.
>
> ✅ *Score: 19/20*
> ------------------------------
>
> *5. Relevance and Clarity of Argument (15 marks)*
>
> - The central argument — that reconnecting with untampered nature
> revives human potential — is powerful.
> - However, it’s not *explicitly argued in an academic sense*; the
> reasoning is *poetic and intuitive*, not analytical.
> - Some ideas (like space-time curvature or superposition) are used
> metaphorically but may be unclear or scientifically ambiguous to general
> readers.
>
> ⚠️ *Score: 10/15*
> ------------------------------
>
> *🧾 Total Score: 78/100*
> ------------------------------
>
> *🎓 Grade: B+*
> ------------------------------
>
> *📌 Comments and Suggestions for Improvement*
>
> *Strengths:*
>
> - Original and visionary ideas
> - Deep ecological and spiritual perspective
> - Unique voice and poetic expression
>
> *Areas to Improve:*
>
> - *Clarify structure*: Use clearer paragraphing and transitions.
> - *Support arguments*: More examples or explanations would make the
> ideas more accessible.
> - *Refine language*: Simplify and polish sentences for readability.
> - *Define terms*: Concepts like “macro body” or “nature in
> superposition” should be explained or grounded more clearly.
>
> ------------------------------
>
> Would you like help rewriting or editing it to achieve an A+ version —
> keeping its vision but improving clarity and structure?
>
>
>
>
>
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