Pranam
Q The local Biosphere of an area creates the God feeling of that area.
Basically the angle of the Sun’s ray and the local topography determine the
Avatar of God in the area. The photons create the photosynthesis not only
in plants but also create the feelings synthesis among the organisms. The
God of the area determines the feelings and the resulting internal hormonal
communications. God is the flow of feelings resulting from breathing. Every
area has to be studied from the angle of emotions generated by the airflow
of the area, and Geography must be studied from the angle of emotions that
sprout from an area.
KR Brahman (ब्रह्मन्).—Brahman, derived from *bṛḥ* “the expansive” (
*bṛhatvam* = greatness) can be defined as the Absolute, whence all
existence arises, by which everything is sustained and into which
everything ultimately dissolves.( vide yoga vasishtam written elsewhere
today) Brahman or the Absolute is by definition super-sensuous, it is
beyond comprehension or cognition. It cannot even be understood
inferentially, for every inferential dynamic depends upon a repeatedly
perceived
concomitance (connection) between that which is to be proved and its
characteristic (e.g., between fire and smoke). But we do not have any such
knowledge in the case of Brahman. So, the Vedantin maintains that the
Upanishad portion of the Veda—which is also eternal and infallible—is the
unique source of knowledge regarding Brahman. In fact *Brahman* also means
“sacred wisdom”—it is both the knowledge, the knower and the thing to be
known.
2 The Supreme Being, regarded as impersonal and divested of all
quality and action; (according to the Vedāntins, Brahman is both the efficient
and the material cause of the visible universe, the all-pervading soul and
spirit of the universe, the essence from which all created things are
produced and into which they are absorbed; *asti
tāvannityaśuddhabuddhamuktasvabhāvaṃ sarvajñaṃ sarvaśaktisamanvitaṃ brahma* Ś.
B.); ... यत्प्रयन्त्यभिसंविशन्ति । तद् विजिज्ञा- सस्व । तद् ब्रह्मेति
(*yatprayantyabhisaṃviśanti
| tad vijijñā- sasva | tad brahmeti*) Taitriya. Upanishad.3.1; समीभूता
दृष्टिस्त्रिभुवनमपि ब्रह्म मनुते (*samībhūtā dṛṣṭistribhuvanamapi brahma
manute*) Bhradaranyaka upanishad.3.84; Ku.3.15; दर्शनं तस्य लाभः स्यात्
त्वं हि ब्रह्ममयो निधिः (*darśanaṃ tasya lābhaḥ syāt tvaṃ hi brahmamayo
nidhiḥ*) Mahabharatham.
3 SAGUNA BRAHMAN: Brahma-Sutra 4.3.8: *viśeṣitatvāt*—On account of
the qualification; *ca*—and.8. And on account of the qualification (with
respect to this Brahman). “And conducts them to the *worlds* of Brahman”
(BrihADARANYAKA UPANISHAD . 6. 2. 15). The plural number is not possible
with respect to the Supreme Brahman, while it is possible in the case of
the Saguna Brahman, which may abide in different conditions. Brahma-Sutra
4.3.9: Sanskrit text and English translation. सामीप्यात् तु तद्व्यपदेशः ॥ ९
॥ sāmīpyāt tu tadvyapadeśaḥ || 9 || *sāmīpyāt*—On account of the nearness;
*tu*—but; *tat-vyapadeśaḥ
<https://www.wisdomlib.org/definition/vyapadesha#hinduism>*—(its)
designation as that.9. But on account of the nearness , the Saguna Brahman AND
UNKNOWN designated as that (Supreme Brahman). ‘But’ sets aside any doubt
that may arise on account of the word ‘Brahman’ being used for the Saguna
Brahman in the Chhandogya text. This designation, the Sutra says, is
because of the nearness of the Saguna Brahman to the Supreme Brahman. {
HENCE THERE IS NO AREA GOD ON TOPOGRAPHY; GOD is one; the learned call it
by many names as saguna Brahmam).
4 उपासनाश्रितो धर्मो जाते ब्रह्मणि वर्तते । प्रागुत्पत्तेरजं सर्वं
तेनासौ कृपणः स्मृतः ॥ १ ॥
upāsanāśrito dharmo jāte brahmaṇi vartate | prāgutpatterajaṃ sarvaṃ tenāsau
kṛpaṇaḥ smṛtaḥ || 1 ||
1.
<https://www.wisdomlib.org/hinduism/book/mandukya-upanishad-karika-bhashya/d/doc143671.html#page-145>
*The* Jīva *betaking itself to devotion* (upāsanā) *thinks itself to be
related to the Brahman that is supposed to have manifested Himself He is
said to be of narrow intellect because he thinks that before creation all
was of the nature of the unborn (Reality).*
Shankara Bhashya (commentary) While determining the meaning of *Aum,* it
has been stated *in* the form of a proposition that “*Ātman* is the
negation of phenomena, blissful and non-dual.” It has been further stated
that “Duality does not exist when reality is known.” Further, in the
chapter on Illusion, that duality does not exist really has been
established by the illustrations of dream, magic, castle-in-the-air, etc.,
and also by reasoning on the grounds of “*the capability of being seen*”
and “*the being finite*,” etc. Now it is asked whether non-duality can be
established only by scriptural evidence or whether it can be proved by
reasoning as well. It is said in reply that it is possible to establish
non-duality by reasoning1 as well. How is it possible? This is shown in
this chapter on *Advaita. *
<https://www.wisdomlib.org/hinduism/book/mandukya-upanishad-karika-bhashya/d/doc143671.html#page-146>It
has been demonstrated in the last chapter that the entire realm of dualism
including the object and the act of devotion is illusory,2 and the
attributeless, non-dual *Ātman* alone is the Reality. The word “
*upāsanāŚrīta*” in the text, meaning the one3 betaking himself to devotion,
signifies him who has recourse to devotional exercises as means to the
attainment of liberation and who further thinks that he is the devotee and
Brahman is his object of worship. This *Jīva* or the embodied being further
thinks that through devotional practices he, at present related to the
evolved4 Brahman (Personal God), would attain to the ultimate Brahman after
the dissolution of the body. Prior5 to the manifestation, according to this
*Jīva*, everything including itself, was unborn. In other words he thinks,
“I shall, through devotional practices, regain that which was my real
nature before manifestation, though at present I subsist in the Brahman
that appears in the form of the manifold.” Such a *Jīva,* that is, the
aspirant, betaking itself to devotion, inasmuch as it knows only a partial
aspect of Brahman, is called of narrow6 or poor intellect by those who
regard Brahman as eternal7 and unchanging. The *Upaniṣad* of the
*Talavakāra* (Kena) supports this view in such statements as, “That which
is not expressed (indicated) by speech and by which speech is expressed,
That alone know as Brahman and not that which people here adore,” etc.
KR IRS 24322
On Thu, 24 Mar 2022 at 07:01, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Diverse Experiences of God Manifestations*
>
>
>
> God can be only experienced as feeling and developed into one’s hormonal
> routine. Subjecting the God concept to Cartesian reasoning and analysis, is
> artificially introducing mathematical reductionism into emotions, where
> mathematics or quantification fails completely. You cannot quantify any
> feeling or emotion, unless you indulge in convenient assumptions. You
> cannot really tell your happiness or any feeling in Kilos, or Miles or
> Meters.
>
> Experience starts with breathing. The essence of various smell
> communications exhaled by various organisms, continuously juxtapose into
> the air flow, making one experience nature in living, while inhaling. The
> living nature, converts you into an active participant, and that
> participation is the feeling of God.
>
> The first step of feeling is breathing. The type of God, inhaled in
> depends on the climate of the area.
>
> The latitude and longitude of a place determines the angle of the Sun’s
> rays, or the photon flow or temperature into that area. The temperature and
> the topography of the area determine the rainfall. They create the
> resulting soil bacteria. The bacteria determine the vegetation, which
> determines the flora. The flora and fauna, which inhale smell messages and
> exhale the smell responses, designing the God feeling, the breathed in,
> juxtaposed air flow.
>
> Every organism, whether it is a bacterium or whale, inhales and exhales
> God. God is hormonal and Biological, not Cartesian and Mechanical. God
> gives heaven to every organism, when there is the symbiosis created by the
> flow of pure natural air.Machines, the resulting pollution and God cannot
> go together. Machines are not natural and God cannot survive in Technology.
>
> The local Biosphere of an area creates the God feeling of that area.
> Basically the angle of the Sun’s ray and the local topography determine the
> Avatar of God in the area. The photons create the photosynthesis not only
> in plants but also create the feelings synthesis among the organisms. The
> God of the area determines the feelings and the resulting internal hormonal
> communications. God is the flow of feelings resulting from breathing. Every
> area has to be studied from the angle of emotions generated by the airflow
> of the area, and Geography must be studied from the angle of emotions, that
> sprout from an area.
>
> Emotions and morale among the organisms are closely interdependent.
> Imagine the wide variety of God manifestations from the equator to the
> poles. Every manifestation is emotional. And there are simply thousands of
> religions, whether the religions are named or not.
>
> YM
>
>
>
>
>
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