PranPOSITIVE THOUGHT 1 Is there a positive and negative thought? Thought is there; +ve or _ve current is there; on thinking there can be a good thinking and a bad thinking as defined by the ancestors but thoughts are positive or negative according to the person who thinks as positive or negative subject to the conditional aspects. Its like a Food and poison. One man’s food is poison to another. But a good thought is good as sat and bad thought is bad as asat. Qualitative thinking does matter to be branded as good or bad. But there is nothing attributable as positive thinking or negative thinking; it is a local dialect invented later.
2 The natural meaning of *Dhi* धी is 'Thought <https://en.wikipedia.org/wiki/Thought>' which corresponds to the Sanskrit <https://en.wikipedia.org/wiki/Sanskrit> word *Buddhi* <https://en.wikipedia.org/wiki/Buddhi> which means 'the activity of mind', 'thought', 'understanding' and 'intelligence'. Vedic Sanskrit <https://en.wikipedia.org/wiki/Vedic_Sanskrit> employs two words *Dhi* and Brahman <https://en.wikipedia.org/wiki/Brahman> for prayerful or meditative contemplation in which context *Dhi* means 'visionary insight', 'intense thought and reflection', and the word Brahman is derived from the root *brh*, meaning 'to grow', 'to expand' Manu Smriti <https://en.wikipedia.org/wiki/Manu_Smriti> describes ten essential rules for observance of Dharma <https://en.wikipedia.org/wiki/Dharma> (the path of righteousness or the 'Law of Being', which binds the people of this world and the whole creation) – *Dhriti* <https://en.wikipedia.org/wiki/Dhriti> ('patience'), *Kshama* <https://en.wikipedia.org/wiki/Kshama> ('forgiveness'), *Dama* ('self-control'), *Asteya* <https://en.wikipedia.org/wiki/Asteya> ('honesty'), *Shaucha* <https://en.wikipedia.org/wiki/Shaucha> ('purity'), *Indriya-nigrah* ('control of senses'), *Dhi* ('reasoning'), *Vidya* <https://en.wikipedia.org/wiki/Vidya_(philosophy)> ('knowledge and learning'), *Satya* <https://en.wikipedia.org/wiki/Satya> ('truthfulness') and *Akrodha <https://en.wikipedia.org/wiki/Akrodha>* ('control of anger').*Dhi, the prefix of Dhimahi and Dhiyo occurring in the **Gayatri Mantra* <https://en.wikipedia.org/wiki/Gayatri_Mantra>* (**Rig Veda* <https://en.wikipedia.org/wiki/Rig_Veda>*III.62.10) refers to 'understanding', and its cognate word Buddhi means 'reasoning* faculty of the mind', which understanding must be transcended to experience the Ultimate Reality. The word, *Dhira*, meaning 'calm', denotes the seeker whose intellect is saturated in knowledge which word is the combination of *Dhi* meaning 'intellect' and *ra* meaning 'fire' or 'wisdom'. The Non-Atman i.e. the Anatman <https://en.wikipedia.org/wiki/Anatman_(Hinduism)>, which is by its nature disagreeable, is the object of the function of *Dhi* (=*buddhi*) which reveals the joy (*ananda*), the nature of the individual consciousness Patanjali <https://en.wikipedia.org/wiki/Patanjali> defines Yoga <https://en.wikipedia.org/wiki/Yoga> as neutralization of the alternating waves in consciousness; in the phrase *citta vritti nirodha* (Yoga Sutra I.2), *Citta <https://en.wikipedia.org/wiki/Citta>* refers to the 'thinking principle' and includes 'pranic life forces', to *Manas* <https://en.wikipedia.org/wiki/Manas_(early_Buddhism)> ('mind' or 'sense consciousness'), *Ahamkara* <https://en.wikipedia.org/wiki/Ahamkara> ('egoity') and *Buddhi* <https://en.wikipedia.org/wiki/Buddhi> ('intuitive intelligence'), and *Vritti <https://en.wikipedia.org/wiki/Vritti>* refers to the waves of thought and emotion that ceaselessly arise and Nirodha <https://en.wikipedia.org/wiki/Nirodha> refers to 'neutralization', 'cessation' or 'control'. The root *budh* and its derivatives appear in the Vedas <https://en.wikipedia.org/wiki/Vedas> in the sense of 'kindling' or 'awakening', the word *buddhi* appears for the first time in *Samkhyayana Brahmana Upanishad*. *Dhi* is derived from *dhriti* and its cognate *didhiti*, it also refers to flash of intuition which is beyond all purely sensuous perception. *Dhi* refers to 'vision' or 'inspiration which is the exceptional faculty of acquiring a sudden knowledge of transcendent truth or reality', 'the inner light of visionary insight'. Soma <https://en.wikipedia.org/wiki/Soma_(deity)> is the Lord of Vision who dispenses inspiration and Speech (Vāc) is inspired thought (*manisa*) or wisdom guarded by the seers on the seat of *Rta <https://en.wikipedia.org/wiki/Rta>*. The Rig Veda <https://en.wikipedia.org/wiki/Rig_Veda> links language not only to thought (*manas*) but also to vision (*dhi*), a word from which comes *Dhyana* <https://en.wikipedia.org/wiki/Dhyana_in_Hinduism> meaning 'meditation'. In the Yajurveda <https://en.wikipedia.org/wiki/Yajurveda> (29.8), Sarasvati <https://en.wikipedia.org/wiki/Sarasvati>, the Goddess of Speech, is invoked to grant the gift of *Dhi*, inspired thought, and thought is linked with *Vāc*; Sarasvati <https://en.wikipedia.org/wiki/Sarasvati_River> is also known as the river of inspired thought, The Vedas <https://en.wikipedia.org/wiki/Vedas> are the sacred texts of the Hindus <https://en.wikipedia.org/wiki/Hindus>. They are the repository of what is the known or required to be known, in other words, the true knowledge or the transcendent eternal wisdom articulated in Sound <https://en.wikipedia.org/wiki/Sound> ('sabda') or Speech <https://en.wikipedia.org/wiki/Speech> ('vāc'). The Vedic <https://en.wikipedia.org/wiki/Vedic> seers <https://en.wikipedia.org/wiki/Rishi> have associated the power of speech or the spoken word with ultimacy and transcendence – *ekam sat* (Rig Veda <https://en.wikipedia.org/wiki/Rig_Veda> I.164.46). They also know Vishwakarma <https://en.wikipedia.org/wiki/Vishwakarma>, the creator, as Vācaspati, the Lord of Speech (Rig Veda <https://en.wikipedia.org/wiki/Rig_Veda> X.81.7) (who is also called Brihaspati <https://en.wikipedia.org/wiki/Brihaspati> and Brahmanaspati), and that Vāc or speech or utterance as Brahman <https://en.wikipedia.org/wiki/Brahman> is the creative principle and the absolute force in the universe; the person who has gained its knowledge is said to have attained the highest knowledge (Rig Veda <https://en.wikipedia.org/wiki/Rig_Veda> X.125.5). As far as Brahman extends so far does *Vāc* (Rig Veda <https://en.wikipedia.org/wiki/Rig_Veda> X.114.8). {Sanskrit Dictionary and the book of Aravindar The Vedic Symbolism, Sureswara’s Varthika}. 3 स्वस्तिप्रजाभ्यः परिपालयन्तां न्यायेन मार्गेण महीं महीशाः। गोब्राह्मणेभ्यः शुभमस्तु नित्यं लोकाः समस्ताः सुखिनो भवन्तु॥ svastiprajābhyaḥ paripālayantāṃ nyāyena mārgeṇa mahīṃ mahīśāḥ। gobrāhmaṇebhyaḥ śubhamastu nityaṃ lokāḥ samastāḥ sukhino bhavantu॥ May the well-being of all people be protected By the powerful and mighty leaders be with law and justice. May the success be with all divinity and scholars, May all (samastāḥ) the worlds (lokāḥ) become (bhavantu) happy (sukhino). ----This is a Good thought but quoters will address it as a positive thought, in a local dialect. 4 Preraṇa (प्रेरण) refers to “stimulating” and is the action (karma) associated with Cala (“mobile”); Preraṇa dayaka is a motivational quote. Driving or urging on, impelling, inciting, instigation. The central meaning of the word *dharma* in the *Gītā* is therefore the oldest Vedic meaning of the word, which is a much earlier meaning than the latter-day technical meaning of the word as it is found in Mīmāṃsā. *Dharma* does not in the *Gītā* mean sacrifices *(yajña <https://www.wisdomlib.org/definition/yajna#hinduism>)* or external advantages, as it does in Mīmāṃsā, but the order of conventional practices involving specific caste-divisions and caste-duties. Accordingly, the performance of sacrifices is *dharma* for those whose allotted duties are sacrifices. Adultery is in the Vedas a vice, as being transgression of *dharma*, and this is also referred to as such *(dharme naṣṭe,* 1. 39) in the *Gītā.* In the *Gītā* , 11. 7, Arjuna <https://www.wisdomlib.org/definition/arjuna#hinduism> is said to be puzzled and confused regarding his duty as a Kṣattriya and the sinful course of injuring the lives of his relations *(dharma-saṃmūḍha-cetāḥ).* The confusion of *dharma* and *adharma* is also referred to in xvm. 31 and 32. In the *Gītā*, iv. 7 and 8, the word *dharma* is used in the sense of the established order of things and conventionally accepted customs and practices. In 11. 40 the way of performing one’s duties without regard to pleasures or sorrows is described as a particular and specific kind of *dharma (asya <https://www.wisdomlib.org/definition/asya#hinduism> dharmasya),* distinguished from *dharma* in general. 5 (Tatvartha sutra): स्तेनप्रयोगतदाहृतादानविरुद्धराज्यातिक्रमहीनाधिक मानोन्मानप्रतिरूपकव्यवहाराः ॥ ७.२७ ॥ *stenaprayogatadāhṛtādānaviruddharājyātikramahīnādhika mānonmānapratirūpakavyavahārāḥ* || 7.27 || Prompting another to steal–*stenaprayoga <https://www.wisdomlib.org/definition/stenaprayoga#jainism>*, receiving stolen goods–*stena āhṛtādāna*, buying against the law–*viruddharājyātikrama <https://www.wisdomlib.org/definition/viruddharajyatikrama#jainism>*, using false weights and measures–*hīnādhikamānonmāna <https://www.wisdomlib.org/definition/hinadhikamanonmana#jainism>*, and deceiving others with artificial or imitation goods–*pratirūpakavyavahāra <https://www.wisdomlib.org/definition/pratirupakavyavahara#jainism>*, are the five transgressions of the third minor vow of non-stealing (*acauryāṇuvrata <https://www.wisdomlib.org/definition/acauryanuvrata#jainism>*). (27) 7 ‘*Mīmāṃsānyāyaprakāśa*’. He says, “*satyam etat. tathāpi bālas <https://www.wisdomlib.org/definition/bala#hinduism> tāvat stanyadānādau svakṛtarodanādijanita-mātṛpravṛtteḥ svābhiprāyarūpapravartanājñāna-janyatvāvadhāraṇāt savidhika-prayojakavākyaśravaṇasamanantara-bhāvinīṃ <https://www.wisdomlib.org/definition/bhavini#hinduism> prayojyavṛddhapravṛttim upalabhya tatkāraṇatvena tasya pravartanājñānam anumimīte*.” (As a baby realises that his mother’s volition to give him her breast-milk when the baby cries for it, is produced by the inducement of his own intention, so also the baby, after few years of experience on human practice, infers that an inducing or inciting sentence of an employer person is the cause of the exertion of an employed person.). 8 Thus Good is universal as dharma. Bad is always similarly unchanged universally. Words of expressions may change but not the expressions constant. Inspiration is benevolent. Invoking, exciting someone is driving one to be gaining a momentum positively wrt the subject akin to it; for example, rich can contribute, they can afford, but not the poor is inviting the poor to revolt against the rich; it is termed as a positive thought by the inciter. The other side would also construe it as opposite also. So, the plus and minus are alterable in a place, in a time and between the situations. Let there be good thinking. KR IRS 12/2/22am -- 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/CAL5XZoo2oTXv9M2noPEr_LKC4iMhM7nLNFo9pye88oV2812Oqg%40mail.gmail.com.
