Rajaram Sir, My armchair morning writing,that flashes in the morning,is so wonderfully embellished by you,it flies or sours into great heights,heights which I cannot reach.My reading and learning are very inadequate.But thank You Sir. YMS
On Tue, Dec 30, 2025 at 9:16 AM Rajaram Krishnamurthy <[email protected]> wrote: > Paradigm > > “Actually, we are living in the unending present perfect continuous > tense, which started with the Big bang, about 13 billion years ago, and as > nature, we really have no death. When we identify nature as self, we > conceptualize death only as transformation, not different from the changes > that happen continuously in nature which include us also. Actually, every > next minute is a next birth. “ (YMji) > > KR Excellent perception translated into the words. > > (Prakruti-Purusha) in Hindu Philosophy > > Desires Are Illusions This very inability to know the real power of > the mind, the body and spirit has given rise to the term Maya which > actually describes a state of living - that we as humans are living in a > state of illusion and embrace irrational beliefs about the mind and body. > It Focuses On The External Happiness Thus, Maya can be said to exist in > order to lead humans along the path of absolute happiness by tapping the > power inherent in every human life. Human body and mind are such that they > adapt to anything and everything over a certain period of time. However, > desires being regulated by the worldly pleasures which act as a bait for > the man, we focus only on the achievement of external desires and believe > they are the need of the body and the mind. Wealth, Bodily Desires And > Attachment While living in the society we grow up in environments which > induce us towards Maya. > > Shakti stands for the concept of Mother Goddess in Hinduism. The sound > ‘sa’ stands for prosperity and ‘kti’ stands for prowess. So the word > ‘Shakti’ in Hindu religion stands for the Goddess who is the embodiment of > prosperity and prowess. Goddess Shakti is the power incarnate. Shakti > stands for the concept of Mother Goddess in Hindu Religion. Shakti is > categorized term for all Mother Goddesses, as the sole, active, > compassionate deity. Shakti is also called Bhagavati, the one who combines > in herself knowledge, affluence, power etc. Shakti is the female energy > (consort) of Shiva. She has two characters, one benign like mother and the > other all-consuming fierce form. The Shakti sect is based upon Samkhya > philosophy, according to which purusha (Shiva) is inactive and prakrti > (Shakti) is productive and the universal material cause. The Rig Vedic > Goddess Vak who was addressed as Chinta Devi, became Kalaimagal (Goddess of > learning) later. Durga was considered as the primordial Shakti and Lakshmi > and Saraswati as her aspects. Upanishads speak of maya as an inseparable > power of Brahman. The theistic Vedanta identifies maya with prakriti (Devi) > and mayin as Maheshwara. In Lalita Sahasranama, parashakti is life giving > inspiration. The trimurtis (Brahma Vishnu Maheshwar) function on account of > Shakti (Ananda Lahari). She can be worshipped by the methods of Saguna, > upasana. > > Saundarya Lahari of Adi Shankara opens with these words when > Shiva becomes united with Shakti, he is able to exercise his lordly powers; > if it be not thus, the God does not, indeed, have the skill even to move. > Shiva and Shakti are related as Prakasha and Vimarsha (the power latent in > absolute). > > Shivah Shaktya yukto yadi bhavati Shaktah prabhavitum > > Na chedevam devo na khalu kushalah spanditumapi | > > Atah tvam aradhyam Hari-Hara-Virinchadibhir api > > Pranantum stotum vaa katham akrita-punyah prabhavati || > > – Soundarya Lahari 1 > > Benefits: Successful accomplishment of all objectives; All prosperity; > Overcoming all obstacles. > > Meaning: Joined with Shakti(thyself), Lord Shiva is capable of creating > the Universe. Otherwise, the Lord is not be able even to stir. You are > worthy of being adored even by Lord Vishnu, Lord Shiva and Lord Brahma. > Therefore, O Goddess! without acquiring great merits, how can a person be > able to salute you? > > The basic texts for the Shakti school are the Shakta Agamas or the > tantras. They are famous for their reverence for women, who are regarded as > forms of the Divine Mother. Saiva Siddhanta (southern Shaivism) considers > Shakti as pure intelligence. She is Para Shakti or Adi Shakti. For her > emanates desire, knowledge and action. Shiva and Shakti are formless. > Shiva is the first cause of the universe and Shakti, his conscious energy) > is instrumental cause. Shakti is also maya or prakriti and is the > material cause. The relation between Shiva and Shakti is that of identity > (tadatmya). Shakti is the conscious, unchanging, eternal energy called > Swarupa Shakti. Shakti and Shiva is considered not as two separate > realities, but only as an aspect of the same reality in Kashmir Shaivism. > Shakti is described as the heart and essence of Shiva (Isvara Pratyabhijna > – 1.5.14) describes five modes of Shakti; Chit, Ananda, Iccha, Jnana and > Kriya. Chit Shakti entails ananda, etc., on the part of Shiva and this > gives rise to iccha to create. Creation cannot take place without jnana > and, when it is there, real creations start. It is Kriya Shakti (Tantra > Sara P 6). Thus, Shiva and Shakti are both immanent and transcendent in the > universe, and both are the material and instrumental cause of the Universe. > > Ardhanarishvara; The entire concept of Prakriti and Purusha in > Hindu philosophy came into existence during the time of Kapila Muni, who > created the Sankhya Sutras, which later became part of his Shad-darshanas > or six branches of philosophy. This Sankhya philosophy discusses the > concept of Prakriti-Purusha in great detail. The word "Sankhya" literally > means "number". This vast system expounds the twenty-five principles based > on which the Universe maintains itself. The very anchor of the Sankhya > philosophy is the aspect of dualism in this Universe. Neither is it the > Dvaita philosophy in Hinduism, where God and the devotee are perceived as > two different individuals, separate from each other. The Sankhya philosophy > talks about the clear distinction between the Prakriti and the Purusha, the > two aspects that cause the universe to behave in a certain way. According > to this school of thought, the Prakriti is the material cause of this > universe, whereas, the Purusha is the efficient cause of the universe. Both > Prakriti and Purusha are Sat (good and real) and both are Anadi (without a > beginning) and Ananta (without an end - that is, infinite). The Purusha is > detached from the material world, hence is Asanga. Prakriti, as the name > implies, is the creator, the doer. Hence, the core implication of the > Sankhya philosophy is that this universe does not need any intelligent > Creator to run it efficiently. The term "Prakriti" means the "one that is > primary". Prakriti comes before everything else. This word is a combination > of the words "Pra", which means before and "Krit", which implies, to make. > The Prakriti is the One pradhana - the main root, which anchors the entire > universe. It is the root of all that is ever created or ever occurs in the > universe. Prakriti never emerged from a cause, but it is the cause of all > events taking place in this universe. Hence, while Prakriti is itself > detached from and independent of everything, all is dependent on it for > support. Prakriti does not apply its creative forces for itself. All that > is creates are for the joy of the soul or spirit. Furthermore, Prakriti > cannot create anything by itself. Its true power can only be activated in > union with Purusha. > > Unlike Prakriti, the Purusha is only a Drashta or Sakshi (witness) > of events in this universe. It merely plays the role of a spectator and > does not create anything. This aspect could be compared to a prism, which > emits myriad colors only when light is passed through it. Again, unlike > Prakriti, Purusha is not material in nature. It does not depend on > anything, nor does anything depend on it. Purusha, hence, is far beyond > Prakriti and is totally separate from it. The Purusha is shashvat (ever > present, undying) and nirguna or without qualities. It is omnipresent and > goes beyond the boundaries of maya (illusion), buddhi (intellect) and the > indriyas (senses). It is far beyond time and space and is permanent and > immutable. This aspect is also unaffected by the effects of the three Gunas > or attributes, namely, Sat (good, pure), Rajas (activity) and Tamas > (inactivity, darkeness). The Purusha remains unaffected by any and all > situations presented by the universe and hence is the Chidrupa or Pure > Consciousness. Purusha is sentient but inactive, while Prakriti is > non-sentient but active. Purusha is the alert, conscious mind, but is > Akarta (does not do anything). Prakriti, on the other hand is the Karta > (the doer), but at the same time, does not work at the level of > consciousness. The three Gunas affect Prakriti, but they do not sway > Purusha. Purusha is always unchanging in nature and hence, it is Achala or > static. Prakriti, on the contrary, constantly creates changes in this > universe, hence is the dynamic one. Though so diametrically opposite to > each other, neither can function efficiently without the other. Prakriti > and Purusha have to go hand in hand for the smooth functioning of this > world. Prakriti and Purusha as the female and male embodiments of the > universe. While Prakriti gives shape to things, Purusha helps manifest them > as part of the universal consciousness. Prakriti works through two levels > of being, one higher and the other, lower. The lower level includes the > five elements of air, water, fire, earth and ether; mind; reasoning and > alter ego. This 'feminine' energy's higher power is the life force, which > puts into action the above-mentioned elements. This is the Adibhuta, the > one, which exists permanently in this world. At the end of an epoch cycle, > all the levels of this energy dissolve into the Universal Prakriti and at > the beginning of yet another cycle, it is created yet again. This process > goes on and on endlessly. The Purusha silently works to create and maintain > all events occurring within Prakriti. > > According to the Sankhya theory, there is no 'real' and absolute > 'destruction'-taking place. There is only evolution and the changes > occurring as a consequence of that evolution. What actually happens is that > the process of creation, dissolution and quiescence takes place in a > constant cycle. During dissolution, the three gunas are in perfect > equilibrium. But the very moment the aspect of Purusha comes into contact > with Prakriti, this balance is disturbed and there emerges a state called > Vikriti. From Prakriti arises Buddhi or Mahat or intellect, which gives > rise to Ahamkara or ego. Ahamkara creates the mind, the Pancha Indriyas > (five senses) and the five organs, namely, feet, hands, mouth, genitals and > anus. The internal senses such as the Mind and the Ahamkara work in tandem > with the five external senses. Prakriti, which is material in nature, > comes into contact with the self or the soul - the Purusha - and begins its > cycle of evolution thus. The self, entrapped in this material world, can > liberate itself only by understanding how different it truly is from the > nature of Prakriti. After showing the latter all the joys in this universe, > Prakriti also aims to free Purusha, liberating it entirely of worldly > matters. The concept of Ardhanarishvara best explains the aspects of > Prakriti and Purusha. Ardhanarishvara, the Androgynous One, is an aspect of > Lord Shiva, whose form is half man and half woman. Both the Shaktas > (devotees of Shakti) and the Shaivas (devotees of Shiva) of the Tantra > school of thought believe in the Divine Unity of Shakti with Shiva as the > Ultimate Truth. Hence, there is no perishing of any creature - it is all > only a part of a much larger process of the cycle of life itself. > > We always fear the unknown. The same applies to death. > Ignorance is the source of all our fears. Nobody has returned after leaving > the body and told us. what is on the other side. We are ignorant of what > happens to this life energy when it quits the body which it has inhabited > for so many years. If we had some idea of what happens when the life leaves > the body, we would not be so terrified at this natural process which is as > normal as the process of birth. This jivatma is actually a reflection of > the “Paramatma” or the Supreme Soul. It has all the qualifications of the > Paramatma. It was never born and thus it can never die. It is beyond > duality and the three functions of the mind — “desa, kala and nimitta” — > space, time and causation. By a special process it has chosen to limit > itself into the confined space of a body. > > न जायते म्रियते वा कदाचि नायं भूत्वा भविता वा न भूय: | > > अजो नित्य: शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे || 20||2 > > na jayate mriyate va kadachin nayam bhutva bhavita va na bhuyah > > ajo nityah shashvato ’yam purano na hanyate hanyamane sharire > > BG 2.20: The soul is neither born, nor does it ever die; nor having once > existed, does it ever cease to be. The soul is without birth, eternal, > immortal, and ageless. It is not destroyed when the body is destroyed. > > Body the shell is left over; so if there is a death it is a misnomer > since, matter-body is recycled as product of the earth while soul the live > and indestreuctible wears another shirt; so THERE IS NEITHER BIRTH NOR THE > DEATH AS WE SPEAK. > > According to Hinduism there are five vital energies which govern > the functions of the various parts of the body. These control all the > automatic responses of the body like breathing in and breathing out, > digestion, functioning of the various organs like the heart, stomach, > nerves etc. We > > have absolutely no control over these. When the astral cord is > disconnected, these five will slowly start to leave the body. Since these > vital energies control everything they will know about the time of > departure long before it is known to the person or even the doctor or the > people in attendance. > > Approximately 4–5 hours before death, the chakras situated below the > feet get detached, symbolizing disconnection from the earth plane!! This is > why the feet of the person start to get cold. At the actual time of death, > the jivatma will be pushed out of the body through one of the orifices. > Apparently, it has no choice in this matter. The cosmic energies will > decide on the gate of egress depending on the type of life which the person > has led during his sojourn on earth. Enlightened souls who have no more > attachments or bonds with the body, will choose to leave through the > Sahasrara chakra on top of the head which is also known as the Brahmarandra > which apparently is the place through which the jivatma originally enters > into the foetus which will make up his body in the future. People who have > led a noble life helping people, resorting to spiritual practices etc will > exit through the higher orifices governed by the upper chakras. > > Within 21 minutes of the jivatma leaving the body, the samana vayu will > exit. It is the one which is in overall charge of the breath. Within 48 to > 64 minutes, the prana vayu will exit. The doctor will normally declare the > person to be dead when the prana vayu exits. Even now there is a small > > chance of reviving the patient. If the body is left as it is, the udana > vayu will exit only between 6 to 12 hours. After the udana vayu leaves > there is hardly any hope of reviving the patient. The apana vayu will leave > after 8 to 18 hours. Finally, if it is a normal death through old age the > vyana vayu can take as much as 14 days before it leaves. But if death was > by an accident or > > In the Bhagavad Gita, Lord Krishna tells his friend Arjuna of the > importance of the last thought at the time of death. Hence in many > religions, a priest or some holy man is brought to give final unction to > the dying person. Amongst the Hindus the relations or friends will sit > around and repeat the names of God and chant passages from the scriptures > and the Bhagavad Gita so that the last thought will be an elevating one. > Lord Krishna says that this is not enough because at the very last moment, > the mind will naturally jump to that which has been a primary concern for > him during the course of his life. > > jatasya hi dhruvo mrityur dhruvam janma mritasya cha > > tasmad apariharye ’rthe na tvam shochitum arhasi > > BG 2.27: Death is certain for one who has been born, and rebirth is > inevitable for one who has died. Therefore, you should not lament over the > inevitable. > > "As the embodied soul continuously passes, in this body, from boyhood to > youth to old age, the soul similarly passes into another body at death."(Bg > 2.13) > > “As a person sheds worn-out garments and wears new ones, likewise, at the > time of death, the soul casts off its worn-out body and enters a new one.” > (BG 2.22) > > “Whatever one remembers upon giving up the body at the time of death, O > son of Kunti, one attains that state, being always absorbed in such > contemplation. (BG 8.6) > > Therefore, Krishna says that if we want our last moment to be > sweet, we should practice having noble thoughts all our life so that our > mind will naturally go to that thought which has been prominent in our mind > during the course of our life. > > K Rajaram IRS 301225 > > On Tue, 30 Dec 2025 at 06:05, Markendeya Yeddanapudi < > [email protected]> wrote: > >> >> >> -- >> *Mar* >> >> The Perverted Paradigms >> >> Suppose the first basic lesson a kid taught is, that it is part of >> nature, part of the planet earth and a limb of nature. A limb becomes >> strong when nature becomes strong. A limb becomes weak when nature is >> poisoned and polluted. The education of the child is made into helping >> nature in diverse methods always keeping conscious that it is a limb of >> nature. The very idea of ‘I’ includes nature. >> >> Gradually along with growth, which means the growth of paradigms, the >> child learns to identify self also as a part of every subject under >> predication. Every subject gets emotional identity. The child cannot be >> tourist of education, admiring the subjects from a distance. Advancement in >> education means, advancement in the study of and automatic betterment of >> the self. >> >> In nature everything is connected to everything else in thousands of >> connections. The child gradually learns to use its natural connections, >> actually creating subjects on its own. Nature continuously creates and is >> never stagnant. The continuous creations of nature flash into the child as >> discoveries and revelations. Its own physical and growth in perceptions, >> understandings, feelings and fructification as emotions, synchronize with >> the growth of nature. >> >> Gradually the internal hormonal communications and the nervous system get >> connected to nature. The child develops the faculty of sensing in advance, >> earthquakes; Tsunamis etc.The child develops feeling as Gaia. Education >> becomes self exploration. The different subject faculties become diverse >> dimensions of self. Education ceases to be scientific, not something noted >> as an outsider using the education, but as the growth of internal hormonal >> communications and nervous system, participating in perception and >> understanding. >> >> The urge to expand self emotionally as education, enlarges and enlarges, >> covering the Geography of earth, then the Solar system and then into cosmic >> paradigms. There can be no spaceship that can withstand the diverse perils >> of space. But one can do perception and understanding travel. After all we >> want to do space exploration and space travel to educate ourselves and >> understand. There is no material with which a Spaceship that withstands the >> terrible perils of space manufactured. But we can practice perception and >> understanding explorations, by feeling nature as education. We can develop >> the Wormholes of perception and understanding by adopting the, paradigm of >> nature as self. >> >> What we see with our eyes is just 00.0035% of the totality. The rest >> 99.9965%, cannot be seen and it is in the realm of feeling and sensing. If >> one practices feeling as self in a free and healthy forest, actually one >> develops new languages which mean the diverse components of the 99.9965% of >> nature which cannot be seen but only felt. >> >> Actually we are living in the unending present perfect continuous tense, >> which started with the Big bang, about 13 billion years ago, and as nature, >> we really have no death. When we identify nature as self, we conceptualize >> death only as transformation, not different from the changes that happen >> continuously in nature which include us also. Actually every next minute is >> a next birth. >> >> If a University starts a ‘Free Nature Park’ without human tampering and >> encourages to perceive and understand on their own, by identifying the >> nature as self, they will gradually experience the freedom from the >> perception shackles of the Cartesian approach. >> >> Unfortunately every University is in the lunatic Frenzy of mechanization >> and cartesianism, promoting the destruction of nature as education. The >> biggest problem to be tackled today is the cure of Universities from >> Cartesianism. >> >> YM Sarma >> >> >> >> >> >> >> >> -- >> You received this message because you are subscribed to the Google Groups >> "Thatha_Patty" group. >> To unsubscribe from this group and stop receiving emails from it, send an >> email to [email protected]. >> To view this discussion visit >> https://groups.google.com/d/msgid/thatha_patty/CACDCHC%2BDuQOAmFa1tZQmf1geKHQ0KmF46uGC%3D1qwpJQDHfPOLQ%40mail.gmail.com >> <https://groups.google.com/d/msgid/thatha_patty/CACDCHC%2BDuQOAmFa1tZQmf1geKHQ0KmF46uGC%3D1qwpJQDHfPOLQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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