pRANAM Dreams
1 Dreams the purpose and events written is performing everyone to dream. What is dreaming? Certain missing links, as the awareness of the mind (mind never sleeps hence we are alive) while data received are being rearranged in the storage, in continuity wrt the subject, by the electrical neurons. Where the beginning and the end story are in order, we never dream without a slip, the data is stored well. On the contrary, missing links, focus the storage with the confusion, spilling over, which triggers a connectivity to the happening, running it, as a cogent event, when we succeed in some and fail in some, yet with the efforts in those 2 hrs of high 20 minutes, a vision starts and ends. In some cases, it is repeated on different dates, as the data could not be processed with the links cogently which is termed as Nightmares; falling from the sky, clutching the bed, sweating, is one such. All specie has dreams. And dreams are happening to all; but only when the REM (Rapid eye movements) are seen the events are narratable partly out of the memory. There is dream in another status NREM, (non-rapid eye movement) when those are never in memory at all. Strangely with the appropriate assosiation of thought people do remember suddenly, having seen some faces or places, when live, is the memory box revealing the NREM images, which again, has a connectivity of the visual occurrences, long ago. Dreams waves only can be recorded but dreams are pure privacy of the holders only. 2 Hindu scriptures discusses in depth in Sanskrit, the nature of dreams and its consequential reactions, called SWAPNA SASTRA. In Ramayana, SITA and Mandodari dreamt as narrated by Valmiki. It is believed that the women dream more than men and though it helps the mental growth on one side, it also is believed that dreams strike the brooding personalities who are weaker. The state of REM is denoted as SWAPNA and NREM as SUSHUPTI. There are scriptures where the dream showed the bride and the bridegroom, which were later drawn and searched; and they were found and loved and married. Many Malayalam film songs use the word Swapna casually. 3 Svapna (स्वप्न) refers to “dreams”, according to the Bṛhatsaṃhitā (chapter 2) <https://www.wisdomlib.org/hinduism/book/brihat-samhita/d/doc226718.html>, (Jyothisham) an encyclopaedic Sanskrit work written by Varaahamihir mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “We shall now proceed to give a brief description of (the qualifications of) a *jyotiṣaka*. [...] In Yātrā, he must know the fitness or unfitness of a *tithi* (lunar day), *vāra* (week day), *karaṇa*, *nakṣatra*, *muhūrta*, and *lagna* (a sign of zodiac) and *yoga* for particular purposes. He must be able to interpret natural gestures and dreams [i.e., *svapna*]; he must be able to state when a prince ought to start for battle to secure success in war; he must be learned in rules relating to ablutions and sacred fire ceremonies in honour of the planets and offerings to evil spirits; he must be able to interpret phenomena connected with such sacred fires and with elephants and horses while mounting the same”. 4 Part 5 - The World-Appearancet: Chapter XII - The Philosophy of the Yogavāsiṣṭha <https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-2/d/doc7130.html> :”The *Yoga-vāsiṣṭha <https://www.wisdomlib.org/definition/yoga-vasishtha#hinduism>* is never tired of repeating that this world is like a hare’s horn, a forest in the sky, or a lotus in the sky. The state of Brahman <https://www.wisdomlib.org/definition/brahman#hinduism> is higher than the state of *manas <https://www.wisdomlib.org/definition/manas#hinduism>.* It is by becoming *manas* that Brahman transforms itself into thought-activity and thus produces the seeming changeful appearances. But Brahman in itself cannot have anything else (*brahma <https://www.wisdomlib.org/definition/brahma#hinduism>-tattve ’nyatā nāsti).* But, though there is this change into *manas* , and through it the production of the world-appearance, yet such a change is not real, but illusory; for during all the time when this change makes its appearance and seems to stay, Brahman remains shut up within itself, changeless and unchangeable. All objective appearance is thus nothing but identically the same as the Brahman, and all that appears has simply no existence. The seer never transforms himself into objectivity but remains simply identical with himself in all appearances of objectivity. But the question arises, how, if the world-appearance is nothing but the illusory creative conception of *manas*, can the order of the world-appearance be explained ? The natural answer to such a question in this system is that the seeming correspondence and agreement depend upon the similarity of the imaginary products in certain spheres, and also upon accident. It is by accident that certain dream series correspond with certain other dream series. *{melanam api svakiya-parakiya-svapnānāṃ ḍaivāt kvacit sanwādavat svāntaḥ-kalpanālmakam eva. Yoga-vāsiṣṭha-tātparya-prakāśa, IV. 18. 46.}. * *5 *But in reality they are all empty dream constructions of one *manas.* It is by the dream desires that physical objects gradually come to be considered as persistent objects existing outside of us. But, though during the continuance of the dreams they appear to be real, they are all the while nothing but mere dream conceptions. The self-alienation by which the pure consciousness constructs the dream conception is such that, though it always remains identical with itself, yet it seems to posit itself as its other, and as diversified by space, time, action and substance (*deśa <https://www.wisdomlib.org/definition/desha#hinduism>- kāla <https://www.wisdomlib.org/definition/kala#hinduism>-kriyā <https://www.wisdomlib.org/definition/kriya#hinduism>-dravyaiḥ*). 6 The difference between the ordinary waking state and the dream state consists in this, that the former is considered by us as associated with permanent convictions (*sthira <https://www.wisdomlib.org/definition/sthira#hinduism>-pratyaya <https://www.wisdomlib.org/definition/pratyaya#hinduism>*), whereas the latter is generally thought to have no permanent basis. Any experience which persists, whether it be dream or not, comes to be regarded as permanent, whereas, if even our waking conceptions come to be regarded as changeful, they lose their validity as representing permanent objects, and our faith in them becomes shaken. If the dream experiences persisted in time and the waking experiences were momentary, then the waking state would be considered as a dream and the dream experiences would be considered as ordinary experiences in the dream state. It is only with the coming of the waking state that there is a break of the dream experiences, and it is then that the latter are contradicted and therefore regarded as false. But so long as the dream experiences lasted in the dream state, we did not consider them to be false; for during that time those dream experiences appeared somehow to be permanent and therefore real. There is thus no difference between dream states and waking states except this, that the latter are relatively persistent, continuous and permanent (*sthira*), while the former are changeful and impermanent *(asthira <https://www.wisdomlib.org/definition/asthira#hinduism>*. There is within us a principle of pure consciousness, which is also the vital principle *(jīva <https://www.wisdomlib.org/definition/jiva#hinduism>-dhātu <https://www.wisdomlib.org/definition/dhatu#hinduism>),* vitality (*vīrya <https://www.wisdomlib.org/definition/virya#hinduism>*), and body heat *(tejas <https://www.wisdomlib.org/definition/tejas#hinduism>).* In the active condition, when the body is associated with manas, action and speech, the vital principle moves through the body, and on account of this all sorts of knowledge arise, and the illusion of world-appearance inherent in it is manifested as coming from outside through the various sense apertures. This being of a steady and fixed character is called the waking state *(jāgrat).* The *suṣupta,* or deep sleep state, is that in which the body is not disturbed by the movement of the *manas,* action or speech. The vital principle remains still in itself, in a potential state without any external manifestation, as the oil remains in the sesamum *(taila <https://www.wisdomlib.org/definition/taila#hinduism>-saṃvid yathā tile)*[3] <https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-2/d/doc209895.html#note-e-26490> *.* When the vital principle *(jīva-dhātu)* is very much disturbed, we have experiences of the dream state. Whenever the *manas* strongly identifies itself with any of its concepts, it appears to itself as that concept, just as an iron ball in fire becomes itself like fire. It is the *manas* that is both the perceiver *{puruṣa <https://www.wisdomlib.org/definition/purusha#hinduism>* ) and the perceived universe (*viśva-rūpatā <https://www.wisdomlib.org/definition/vishvarupata#hinduism>*). {jāgrat-svapna-daśā-bhedo na sthirāstkirate vinā samaḥ sadaiva sarvatra samasto ’nubhavo ’nayoḥ svapno ’pi svapna-samaye sthairyājjāgrattvam ṛcchati asthairyāt jāgrad evāste svapnas tādṛśa-bodhataḥ. Yoga vasishtam IV. 19. 23.;; na jñeneha padārtheṣu rūpam ekam udīryate dṛḍha-bhāvanayā ceto yad yathā bhāvayaty alam tat tat-phalam tad-ākāraṃ tāvat-kālam prapaśyati. na tad asti na yat satyaṃ na tad asti na yan mṛṣā. IV. 21.56,57.} 7 i *Vedas** (NATIONAL CENTER FOR BIOTECHNOLOGY INFORMATION NCBI) below:* *The earliest Indian reference to dreams is in the Rg Veda (4000 or 6000 BC). In this text a nightmare is described*; *Rg-Veda *also explains the waking dream, which is mentioned as an evil that wishes to visit one's enemies. Yet another verse tells of an incubus who bewitches a sleeping woman in her dream. References regarding *Swapna* are also available in the Sama Veda. The significance of the content of the dream was particularly the subject of the sixty-eighth appendix of the *Atharva Veda*, composed in 1500 BC. This text organized dreams with reference to the objective, waking world — for example, according to the physical temperament of the dreamer (i.e., the *Doshika* dominance in the *Prakriti* of the person), the time of the night the dream took place, and so forth, which was very much in synchronization with the description of Swapna available in the Ayurvedic texts. *Upanishadas ii* By the time of the *Upanishadas* (700 BC) the question of the reality of dreams was approached in a more systematic way. The Mandukya *Upanishada* spoke of four states of the *Atman*; waking, that is, *Jagrta*, dreaming (*Swapna*), dreamless sleep (Supta), and the supernatural, transcendent fourth state, ( *Turiya*) the identity with *ParmAtman*. Other *Upanishadas* including the *Manduka*, *Katha*, *Brahma*, *Taitiryopanishada*, *Yogasara*, *Kenopanishada*, *Paingala*, and so on added certain significant details to the outline of these four states mentioned earlier, to emphasize the importance of the soul and to understand its Karma better. *iii Mandukyopanishada* has further given the nomenclature for the *Atma* in each of these stages; *Jagrita*, where the soul is called *Vaisvanara*, is the soul in wakefulness, and it enjoys gross things. *Swapna*, where the soul is *Taijasa*, sunk in its own light in the state of the dream, where it enjoys subtle things. *Sushupta*, where the soul *Prajña*, that is, it inspires man even while he has fallen into deep sleep and he enjoys mere bliss. Lastly *Turiya*, wherein the soul is called *Atma*; it is the pure self conscious soul constituting the four dimensions of metaphysics and enjoys nothing but its own state and is tranquil in its singleness. As per the description in the *Mandukyopanishada*, the *Taijasa* or *Swapnawastha* is inwardly cognitive, having seven limbs, 19 mouths, enjoying the exquisite (*Pravivikta Bhuja*). The *Upanishadas* articulate two perspectives on dreams. The first maintains that dreams are merely expressions of inner desires. The second closely resembles the Chinese belief of the soul leaving the body and being guided until awakened. It was also thought that if the sleeper was awakened abruptly, the soul might not return to the body quickly enough and the sleeper could die. *Iv Brihadaranyaka* sees no distinction between the *Atma* and the objects seen in the dream and states that the spirit serves as a light for itself. It states that the *Atma* itself takes the form of the objects in the *Swapna*. In this process when the *Buddhi* is initiated toward seeing the dream, the form taken by the *Buddhi* is also adopted by the *Atma*, as it along with *Buddhi* initiates toward the dream. V In *Prashnopanishada*, Maharshi Pippalada states that in the *Swapnawastha*, the *JivAtma* along with the *Manas* and *Suksma* *Indriyas* experiences its glory. Whatever was seen, heard, and experienced by it in the past births, is again seen, heard, and experienced by it in the dream state. Vi Descriptions of dreams signifying omens are also elaborately available in the* Upanishadas*. *Chhandogya Upanishada* mentions that if rites are performed for the fulfillment of a wish, the seeing of a woman in the dream at such a time is an omen of success. In the *Brahma Vaivartya Purana*[6 <https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3215360/#ref6>] also *Shubha Swapna* are described. It is enumerated here that seeing of Brahmins, God like men, merchants, Gods guiding the path, the sun, a *Sanyasin*, a *Brahmacharya*, cows, fire, Gurus, elephants, lions, white horses, and so on, implies a good omen. *Vii Puranas* The Hindu Epics and *Puranas* also incorporated into their narratives many of the traditional dreams analyzed in other philosophical and medical texts. In *Valmiki's* *Ramayana*, when Sita had been stolen by the demon Ravana and is being held captive on the island of Lanka, the ogress *Trijita* has such a dream that symbolized the defeat of *Ravana* at the hands of Rama Likewise the dreams of Bharata symbolizing the death of his father and that seen by *Lord Hanumana* also are described in detail. In the *Mahabharata* the *Swapna* of the Kurus signifying their defeat at the hands of the *Pandavas* is described. *Viii Darshanas* All *Astika* as well as *Astika Nastika Darshanas* describe dreams. However, the *Nastika Darshana*, *Charvaka* do not contribute in this aspect. *Ix Kanada* (scientist rishi) defines dream-cognition as the consciousness produced by a particular conjunction of the self with the mind (*Manas*), in co-operation with the subconscious impressions of past experience, like recollection. Although *Prasastapada* describes *Swapna* as, “*Swapnas* are such sensations which are experienced only from the *Manas*, which are similar to those experienced by the external sense organs in the sleeping state when the external sense organs are inactive and the functions of the *Manas* are also declined, that is, it is in a *Pralinawastha*”. He further states three causes of Swapna; first *Samskarapatava*, which includes those objects or people in the environment, experienced during the day. Second, those dreams seen due to *Dhatudusti*, that is, the dreams which are seen due to the *Doshika* dominance in the *Prakrti* of the person. They are again divided into three according to the *Vata*, *Pitta*, and *Kapha Prakrti*. finally the *Adrishta* dreams, which arise from an unseen agency, due to *Dharmadharma*. The phenomenon of *Swapnantika Jñana* ‘dream-end cognitions’, or dreams within dreams are also described here. X The commentators of *Vaisheshika* *Darshana* *namely*, *Prashastapada*, *Shridhara*, *Shamkara* *Misra*, *Shivaditya*, and others, also recognize the central origin of dreams, similar to the original author. Although they hold that certain dreams are produced by organic disorders within the body, they do not recognize the origin of dreams from the external sense-organs. Thus the *Vaisheshikas* and the ancient *Naiyayikas* generally advocate the presentative (i.e., that they are direct and immediate presentations of a definite and determinate character) theory of dreams. The commentators *Nyaya*, *Bhasarvajna*, and *Keshavamisra* described the dream consciousness to be a kind of false recollection. Jayanta Bhatta seems to regard them as recollections of a past experience, whereas, *Jagadisha* adds that they are also due to the merit and demerits of his actions as well as intra-organic disorders. Patanjali in the *Yoga Darshana*, also gives the description of *Swapna* when describing *Prasanna Chitta Sthairyopaya*. Texts like *Yoga Vasishtha* denote the whole universe to be a *Swapna*. It states that as the objects that are seen in the dream lie in our *Hridaya*, similarly the objects of the universe lie in the *Hridaya* of Brahma who is watching this big dream, that is, the universe, which is as false as the object seen in the dream. The commentators on *Yoga Darshana* also state that the *Sakshi* or *Atma* keeps a watch over the dream, arousing mechanism, initiating, and inhibiting it. Xi In the *Yogika* physiology, these *Manovaha Srotas* are called the *Manovaha Nadis*. These are described by Dr. B.N. Seal, as “A generic name for the channels, along with centrally initiated presentations (as in dreaming or hallucination) that come to the sixth lobe of the *Manaschakra*.” Here Dr. B.N.Seal further states according to the writers on Yoga and Tantras that, “The Manovaha *Nadi* is the channel of communication of the *Jiva* with the *Manaschakra* at the base of the brain. It has been stated that the sensory currents are brought to the sensory ganglia along different nerves of the special senses. However, this is not sufficient for them to rise to the level of discriminative consciousness (*Savikalpajnana*). A communication must now be established between the *Jiva* (in the *Sahasrara Cakra*, upper cerebrum) and the sensory currents received at the *Manas*, and this is done by means of the *Manovaha Nadi*. When the sensations are centrally initiated, as in dreams and hallucinations, a special *Nadi* (*Swapnavaha Nadi*), which appears to be only a branch of the *Manovaha Nadi*, serves as the channel of communication from the *Jiva* (soul) to the *Manas*.” These Manovaha Nadis are termed as *Swapnavaha Nadis* by *Shamkara Misra*. Xii In *Yogvasishtha* again, detailed descriptions of dreams that are seen due to *Shlesma Atma*, that is, when the *Atma* enters the channels which are filled with *Shlesma* and *Rasadi*, *Annarasa* are available. Furthermore, dreams that are caused due to all three *Doshas* ( *Sannipata*) and activated by *Vayu* are also described in *Yogvasishtha*. These dreams seem to be more destructive and represent a more disturbed psyche. Xiii Again descriptions of dreams wherein the *Annarasa* is vitiated by *Mani*, *Mantra*, *Aushadha*, and so on, are also seen in the above-mentioned text. This cosmic mind acts in the cosmic world in a similar manner as the individual *Manas* acts in the personal life of an individual. The seven stages of the cosmic mind are described in *Yogavasishtha*, two of which are *Swapna Jagara* and *Jagrta Swapna*. Xiv The *Mimamsakaras* also recognize the representative character of dreams. Kumarila Bhatta, *Parthasarathimisra*, and so forth, support this theory. *Prabhakara* regards the presentative character of dreams, but adds the theory of obscuration of memory (Smritipramosha). Xv Literature on the *Advaita Vedanta* also describes dreams, but shows difference in opinions as compared to the *Nyaya Vaisesika* and their explanation of dream cognition.] *Vedanta Darshana* also accepts the terminology ‘*Taijasa*’ for the *Rajayukta Atma*, which experiences the dream. Here particularly the *Taijasa* experiences mental states dependant on the predisposition left by the waking experiences. In this state the soul fashions its own world in the imagining of the dreams. *Xvi Shamkara* has also commented on the representative theory of dreams in *Shamkara Bhashya*. Accepting this theory he states *Swapna* exists according to the nature of recollection. However, his follower *Dharmarajadhvarindra*, advocates the presentative theory. Xvii The Bauddha texts also carry descriptions of the several significant dreams seen by Lord Gautam Buddha before his enlightenment, and these were corroborated by the dreams of his father and wife on the night before his departure from the palace Again the descriptions of the dreams of Emperor *Ashoka* in relation to his son *Kunala*, also feature in the later *Buddhist* texts. The interpretation of dreams to enlighten a king was a recurrent *Buddhist* motif. In a Kashmiri text that contains many dream adventures, a *Buddhist* monk interprets a king's dream in order to convert him. Another *Buddhist* treatise “The questions of King Milinda” also gives an elaborate explanation of *Swapna*. *Xviii Ayurvedic texts* The *Brihatrayi*, that is, *Charaka Samhita*, *Sushruta Samhita*, and *Ashtanga Samgraha*, along with *Astanga Hridaya* has mentioned *Swapna*. Even as each treatise has mentioned its importance as the *Purvarupa*, *Rupam* and as *Arishta Lakshanas*; *Susruta* has described specific dreams denoting the sex of the unborn child; and along with both the *Vagbhatas* has mentioned it for assessing the *Doshika Prakrti*. *Charakacharya* who has given an in-depth description of the *Purusha* or *Atma*, has also described *Swapna* as its *Linga*. He also states that the absence of *Vaikrita Swapna* is an indication of health, similar to the description among the *Vikaropashamana Lakshanas*, according to *Sushruta*. *Swapnas* have also been described by the other *Acharyas* like *Sushruta* and *Sharangdhara*, as an omen, that is, *Su-Swapna* and *Duh-Swapna*, hinting toward recovery or the *Vyadhi Utpatti* or death stage, respectively. The regimen followed in case of a *Duh-Swapna* is also described. Xix Other books of the same time period like *Bhela* and *Harita Samhita* have also given the description of *Swapna*, especially in the context of *Prakrti*, *Purvarupa*, and *Arista Laksana*. In fact in the *Harita Samhita* a whole chapter ‘*Swapnadhyaya*’ is devoted to the description of dreams. A considerable description of *Swapna*, specifically in the mother, denoted the health of the child, is also seen in the *Kasyapa Samhita*. In the other texts like *Bhavaprakasha*, *Swapna* is described in the *Garbhaprakarana*, signifying the gender of the fetus, in relation to *Prakriti* and so on. In *Madhava Nidana* the description of *Swapna* is only pertaining to the *Purvarupa* of *Rajayakshma*. *Xx Observations* 1. The concept of *Swapna* is elaborately explained in the Indian classics. { WHEREAS WEST STARTED FROM FRANCE ONLY WITHIN 200 YEARS} 2. The description of *Swapna* is more pronounced in the *Vedic*, *Upanişadic*, and *Darshanic* literature, as well as in the Ayurvedic literature of the *Samhita Kala*. Later the description of *Swapna* in the Ayurvedic and the allied texts decreased and very less description is found in the texts other than the *Brhatrayi* and *Laghutrayi*. 3. Although this literature in the ancient classics was written thousands of years ago, it seems to be scientific in explanation even when compared to modern science, if analyzed and interpreted in depth. 4. The description of *Swapna* in various texts differs in terms of the outlook or the angle of analysis on the part of the intellectual scholars. Hence the description of *Swapna* is observed to be in accordance with the theory propounded by the scholars of that *Darshanas*. For example *Vedanta* described the world as an illusion as if in a dream, Vaiseshika exhibited the *Pañchabhautika* influence by stating the *Dhatudushti* *Janya Swapna*, and the like. 5. The listing of dreams as *Rupa*, *Purvarupa*, *Arishta*, *Su-Swapna*, *Duh-Swapna*, and so on, however, at times, seems to be lacking in logical explanation. Kr irs 201121 On Sat, 20 Nov 2021 at 08:24, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*From Holistic Dreaming to Industrial and commercial dreaming > > > > Healthy Sleep fortifies one’s strength. It creates healthy dreams, which > clean the neurons. Healthy nature, in which one lives as a part of that > nature, creates healthy sleep. The outcome of the healthy dreams is > Bhakthi, where the God paradigm becomes the paradigmatic base of > perception. > > The paradigmatic base plant is nurtured by the soil, which consists of > healthy perception laden breathing of the smell communications filled air. > These paradigmatic bases enter the Hippocampus, which supplies the > connecting concepts for understanding new phenomenon. Dreams are the coded > language of perception from the subconscious. It is freedom from the 3D > dominated conditioned realty, based on the laws of the physics of the > concrete, which is not based on the abstract. Dreams defy the logic of > physics. > > Healthy dreams create the actual enjoyment, with Angels, the enjoyment > which creates as happier physical feeling as the one which one enjoys > happily while awake. Happy dreams and healthy, free, lush and thick nature > join the life while not sleeping. Living itself becomes, lucid dreaming. > > Lucid dreaming is dreaming while being conscious, but it is not completely > day dreaming. It is more or less directed dreaming, to create morale, but > one actually sleeps, say consciousness laden sleeping. It fortifies hope. > > Now mechanization is entering or intruding into the arena of dreams. > Scientists have already succeeded in videotaping roughly the dreams of a > person while dreaming. They are also succeeding in photographing thoughts. > > Dream monitoring is now happening in many University laboratories. > Attempts are also on to direct the dreams, while observing the course of a > dream. There are science fictions, where outsiders enter the dreams of a > person, and direct them. > > Attempts are also on to connect the Brains of many persons, while they > are sleeping, by connecting them to MRI scanners, which will be connected > to a central computer, so that all dream as planned in advance. Your dreams > will be directed and planned. > > So your dreams will be recorded while you forget them as is the case > normally, and those recorded dreams will be used to know your sub conscious > and the inner most regions of your Brain. You get invaded to the core. > > Imagine when these technologies actually are developed, and used for > marketing, for political power... > > Nature gets removed from your perception as a partner in your macro body. > Today the work of monsters, destruction of nature is being made respectable > by calling it engineering and technology. Imagine when the political bosses > and commercial interests take over your dreaming. > > YM > > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/CACDCHCKdAG3GJPeU5uf_148ZBJpmyjrn%3D3th1RjSO5KuUrCJVQ%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CACDCHCKdAG3GJPeU5uf_148ZBJpmyjrn%3D3th1RjSO5KuUrCJVQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- 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 on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZorWwM0bUYyuoCVmwa7f5pSqaNoQ_5B7DJv6Mwba0wisBw%40mail.gmail.com.
