Very interesting! Pranam
EXPERIENCE & ABSTRACT AND THE NATURE
1 *Experience *gaining is education; some do it faster; some takes
time; some pass it over; some ignore and lose; some learn layte after the
SUN SET. What an animal learns through its ability of the senses within a
day or 16 years , is never learnt even at 100th year in 6 senses human.
ANUBHAVAM is the exact word in india. According to the Nāṭyaśāstra chapter
6.31
<https://www.wisdomlib.org/hinduism/book/the-natyashastra/d/doc209700.html>
and chapter 7
<https://www.wisdomlib.org/hinduism/book/the-natyashastra/d/doc209702.html>,
the “the sentiment (*rasa*)
<https://www.wisdomlib.org/definition/rasa#natyashastra> is produced (
*rasa-niṣpattiḥ*) from a combination (*saṃyoga*) of Determinants (*vibhāva*),
Consequents (*anubhāva*) and Complementary Psychological States (
*vyabhicāri-bhāva*)”. Accordingly, “[the word *anubhāva* is used] because
this *anubhāvayati* (the spectators) [make them feel afterwards] the effect
of the Histrionic Representation by means of Words, Gestures and the
Sattva, it is called *anubhāva* (Consequent). As in it the play (lit.
meaning) is *anubhāvyate* (made to be felt) by means of Words and Gestures,
it is called *anubhāva*, and it relates to words as well as to gestures and
movements of major and minor limbs.”Anubhava (अनुभव, “apprehension”) refers
to one of two types of Buddhi (cognition)
<https://www.wisdomlib.org/definition/buddhi#nyaya> according to
Annaṃbhaṭṭa in the Tarkasaṃgraha.—According to Annaṃbhaṭṭa, *buddhi* is of
two kinds:—*smṛti* (remembrance) and *anubhava* (apprehension). Anubhava is
that knowledge which is other than remembrance (*smṛti*). Thus it is a
presentative knowledge.
Anubhava is again divided into valid (*yathārtha*) and non-valid (
*ayathārtha*). Valid knowledge is called *pramā* and the non-valid
knowledge is called *apramā*. Anubhava (अनुभव) refers to
“experience”.—Independent human reasoning (*śuṣkatarka*) or experience (
*anubhava*) alone are not conducive to liberation. Therefore, those
religious traditions that claim to be based on the inspiration of
omniscient founders and/or on extra-Vedic revelations cannot be
soteriologically-valid means of liberation. It is essentially on the basis
of this argument that Śaṅkara refutes the authority of Buddhist, Jaina,
Sāṃkhya, Yoga, Pāśupata and Pāñcarātra traditions in the second *adhyāya* of
his Brahmasūtrabhāṣya. Direct perception or cognition, knowledge derived
from personal observation or experiment, notion, apprehension, the
impression on the mind not derived from memory, one of the kinds of
knowledge; सर्वव्यवहारहेतुर्ज्ञानं बुद्धिः । सा द्विविधा स्सृतिरनुभवश्च ।
संस्कारमात्र- जन्यं ज्ञानं स्मृतिः । तद्भिन्नं ज्ञानमनुभवः
(*sarvavyavahāraheturjñānaṃ
buddhiḥ | sā dvividhā ssṛtiranubhavaśca | saṃskāramātra- janyaṃ jñānaṃ
smṛtiḥ | tadbhinnaṃ jñānamanubhavaḥ*) which again is यथार्थ (*yathārtha*) right
& अयथार्थ (*ayathārtha*) wrong. See T. S.34. (The Naiyāyikas recognize
*pratyakṣa,
anumāna, upamāna* and *śābda* as the four sources of knowledge; the
Vedāntins and Mīmāṃsakas add two more *arthāpatti* and *anupalabdhi*; the
Vaiśeṣikas and Bauddhas admit the first two only, the Sāṅkhyas exclude
*upamāna*, while the Chārvākas admit *pratyakṣa* only.
Other sections of philosophical schools add three more to the six
sources of knowledge recognised by the Mīmāṃsakas; -*saṃbhava*
'equivalence'; *aitihya* 'fallible testimony', and *ceṣṭā* 'gesture'.)
different kinds of fruition assisted by differences in substance (*dravya
<https://www.wisdomlib.org/definition/dravya#jainism>*), place (*kṣetra
<https://www.wisdomlib.org/definition/kshetra#jainism>*), time (*kāla
<https://www.wisdomlib.org/definition/kala#jainism>*), state-of-being (*bhava
<https://www.wisdomlib.org/definition/bhava#jainism>*) and disposition (*bhāva
<https://www.wisdomlib.org/definition/bhava#jainism>*) constitute ‘*vipāka*’.
This ‘*vipāka*’ is what is experienced on fruition–*anubhava*. From
abundance of auspicious modifications or thought-activity of the soul
<https://www.wisdomlib.org/definition/soul#jainism>, there is
fruition-bondage of abundance of auspicious karmas, and there is
fruition-bondage of very little of inauspicious karmas. Similarly, from
abundance of inauspicious modifications or thought-activity of the soul,
there is fruition-bondage of abundance of inauspicious karmas, and there is
fruition-bondage of very little of auspicious karmas.
2 ABSTRACT is a term introduced by the west authors to denote that
THERE IS NONE AS SUCH. Absence of any extraction is abstarct according to
name Indian scriptires as MYTH, though the abstacts of otheres other than
India were extracted by so many their own authors which have grown into
lots of books today which reflected their own pains. According to the
Chapter CCIV - Identity of abstract intellectuality and vacuity, YOGA
VASISTAM, Book VII - Nirvana prakarana part 2 (nirvana prakarana):
श्रीवसिष्ठ उवाच ।
भूय एव महाबाहो श्रृणु मे परमं वचः ।
आदर्शो राजतेऽत्यर्थं पौनःपुन्येन मार्जितः ॥ १ ॥7 204 1
*śrīvasiṣṭha uvāca* |
*bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ* |
*ādarśo rājate'tyarthaṃ paunaḥpunyena mārjitaḥ* || 1 ||
Vasishtha resumed and said:—Hear me moreover, O Rama, to tell thee, a few
words on transcendental knowledge, that the mirror of the mind shines more
brightly, by expurgation of the external images that are reflected on it,
than when it is eclipsed by those outward shadows.
Again the significant words that [are] the symbols of the objects of
our knowledge, are as insignificant as the hissing murmurs of waters and
waves, and the phenomenal is but a semblance of the noumenal, as a dream is
the rechauffe or reflection of the mind, and the visible world, is but a
recast of the visionary dream. ( LEARNING FROM NATURE)
What is it that creates, produces and gives the formless dream its
fascinating form, and then dissolves it to nothing at last; you find it
produced and presented to your view, but cannot say how it acts and of what
stuff it is composed. The dream of the dreaming world, has no form nor
position of its own; its soul and substance is mere void, and the earth and
rocks which it presents to sight, are nil and *in nubibus *(and leave not a
rack behind). The formless void is never in need of a support for it. The
mind is the evolution of the intellect, which reflects the images of things
in the form of ideas upon the mind; hence the notions of time and space,
and of air, water, hills and mountains, are all reflections of the
intellect upon the mind. Our consciousness is also a void, and receives
the impressions of vacuum in the form of its vacuity; and those of the
stone, air and water, in the forms of their solidity, fluidity and
liquidity. (*i.e*. The vacuous mind receives and retains only the abstract
ideas of all concrete bodies in the universe). In fact there is nothing in
reality, nor anything which is visible to sight, there is only the infinite
vacuity of intellect, which represents all things in itself, and is identic
with all of them.
So by its conception of oscillation and fluidity, it perceives the
form of air and water in itself; and so also by its inward conception of
heat, it feels the fire in itself without forsaking its intellectual form.
As you see the earth and heaven and all their contents, in thy dream and
creation of thy fancy, in the recess of thy mind and in the midst of this
house of thine; so should you behold everything in their incorporeal forms
to be contained in the ample space of the infinite vacuum of the divine
intellect and its all-knowing intelligence. ( Ramana said these words
only). The vacuum of the intellect shines forth as the substratum of all
bodies, but without a body of its own in the beginning of creation; because
nothing having any prior material cause for its corporeal existence, it is
the intellect alone which must be understood, to exhibit all formal
existence in its vacuous space and to our ignorance.
Thus the reality and the abstract are considered in the yoga
vasishtam defined as LIKE IN A DREAM if you are an ADVAITHIC and REAL if
you were a DVAIHIK. Abstract is real and vice-versa but not a myth but a
myth only by the intellectual perceptions.
3 Prakṛti (प्रकृति) refers to “*cosmic nature”* while Puruṣa
<https://www.wisdomlib.org/definition/purusha#purana> refers to the “cosmic
man or being”, as defined in the Śivapurāṇa 1.16
<https://www.wisdomlib.org/hinduism/book/shiva-purana-english/d/doc225561.html>.
Accordingly, “[...] O foremost among sages, ordinary parents bestow hidden
treasures to the son who renders special service. Hence a devotee shall
worship the phallic emblem in the manner of mother and father (*pitṛ-mātṛ*)
for the acquisition of the hidden great bliss. Bharga is Puruṣa (Cosmic man
or Being) and Bhargā is Prakṛti (Cosmic Nature). Puruṣa is of hidden latent
conception and Prakṛti is of manifest inner conception. Since it is the
father who conceives first, the Puruṣa has the primordial conception. The
unification of Puruṣa and Prakṛti is the first birth. Its manifestation in
the Prakṛti is called the second birth. The creature, dead even as it is
born, takes up its birth from the Puruṣa”.
2) Prakṛti (प्रकृति) is another name for Śakti
<https://www.wisdomlib.org/definition/shakti#purana> (prime cause, created
from the body of Īśvara), according to Śivapurāṇa 2.1.6
<https://www.wisdomlib.org/hinduism/book/shiva-purana-english/d/doc225974.html>,
while explaining the time of great dissolution (*mahāpralaya*):—“[...] this
Śakti is called by various names. Pradhāna, Prakṛti, Māyā, Guṇavatī, Parā.
The mother of Buddhi Tattva (The cosmic Intelligence), Vikṛtivarjitā
(without modification). That Śakti is Ambikā, Prakṛti and the goddess of
all. She is the prime cause and the mother of the three deities. [...]”.
Prakrti = Primeval matter, nature. Mula Prakrti = root matter, primal
matter; Mula karana = root cause. Prakrti is the undifferentiated matter;
it is inert because the latent qualities Sattva, Rajas and Tamas (Virtue,
passion, and darkness) are inert or in abeyance. When Prakrti undergoes
transformation, the process is Vikrta and the product is Vikrti, which has
three qualities: Sattva, Rajas and Tamas. In Sankhya system, all Purusas
have one Prakrti; in Trika system, each Purusa has its own Prakrti.
MATHEMATICALLY BHASKARA DEFINES PRAKRITI AS: prakṛti (प्रकृति) or
“origin” refers to the “coefficient (of the square of the unknown)” in
Vargaprakṛti
(“square-nature”)
<https://www.wisdomlib.org/definition/vargaprakriti#ganitashastra>,
according to the principles of Bījagaṇita.—The indeterminate quadratic
equation [*Nx*2 ± *c* = *y*2], is called by the Hindus *vargaprakṛti* or
*kṛtiprakṛti*, meaning the “square-nature”. [...] According to Kṛṣṇa (1580)
in his commentary on the Bījagaṇita of Bhāskara II: “That in which the
*varga* (square) is the *prakṛti* (nature) is called the *vargaprakṛti*;
for the square of *yāvat*, etc., is the *prakṛti* (origin) of this (branch
of) mathematics. because this (branch of) mathematics has originated from
the number which is the *prakṛti* of the square of *yāvat*, etc., so it is
called the *vargaprakṛti*. In this case the number which is the multiplier
of the square *yāvat*, etc., is denoted by the term *prakṛti*. (In other
words) it is the coefficient of the square of the unknown”.
On the prima facie view, viz. Let prakṛti, mentioned in the sacred
text: ‘One unborn female (ajā)’ (Śvetāśvatara-upaniṣad 4.5) NATURE IS
UNBORN AS PURUSHA SO TOGETHER EXIST AS MAATTER UNDESTROYABLE PROVING THE
PHYSICS.
Brahadaranyaka upanishad *Verse 2.2.3: *tadeṣa śloko bhavati |
arvāgbilaścamasa ūrdhvabudhnaḥ, tasminyaśo nihitaṃ viśvarūpam |
tasyāsata ṛṣayaḥ sapta tīre, vāgaṣṭamī brahmaṇā saṃvidāna ||
iti |
‘arvāgbilaścamasa ūrdhvabudhnaḥ’ itīdaṃ tacchiraḥ, eṣa hyarvāgbilaścamasa
ūrdhvabudhnaḥ; ‘tasminyaśo nihitaṃ viśvarūpam’ iti prāṇa vai yaśo
viśvarūpam, prāṇānetadāha; ‘tasyāsata ṛṣayaḥ sapta tīre’ iti prāṇā vā
ṛṣayaḥ, prāṇānetadāha; ‘vāgaṣṭamī brahmaṇā saṃvidānā’ iti vāgaṣṭamī
brahmaṇā saṃvitte || 3 ||
3. Regarding this there is the following verse: ‘There is a bowl that has
its opening below { HEAD ABOVE AND MOUTH BELOW TO RECITE FROM RETENTION ON
TOP kr} (INVERETED CUP} and bulges at the top; various kinds of knowledge
have been put in it; seven sages sit by its side, and the organ of speech,
which has communication with the Vedas, is the eighth.’ The ‘bowl that has
its opening below and bulges at the top’ is this head of ours, for it is
the bowl that has its opening below and bulges at the top. ‘Various kinds
of knowledge have been put in it,’ refers to the organs; these indeed
represent various kinds of knowledge. ‘Seven sages sit by its side,’ refers
to the organs; they indeed are the sages. ‘The organ of speech, which has
communication with the Vedas, is the eighth,’ because the organ of speech
is the eighth and communicates with the Vedas. Now the Śruti explains the
Mantra. What is that bowl? *This head of ours,* for it is shaped like a
bowl. How? *For it has its opening below,* the mouth standing for this
opening, *and bulges at the top, *the head because of its round shape
answering to the description. ‘*Various kinds of knowledge have been Put in
it*’: Just as the Soma juice {KR KNOWLEDGE IS SOMA JUICE AND NOT LIQUOR
DESCRIBED BY THE WEST SOMNAMBULISM AROSE FROM SANSKRIT SOMA} is put in the
bowl, so have various kinds of knowledge been put in the head. *The
organs* such
as the ear, and the vital force, which is distributed among them in seven
forms,{ KR: SEVEN RISHIS KR SAPTA RISHIS SIGNIFICANCE MIND+2 EYES+ 2
EARS+ 2 NOSTRILS OR NOSTRIL AND SKIN FOR PERCEPTIONS= 7 PLUS A MOUTH THE
VEDA THE 8TH} *represent various kinds of knowledge,* because they are the
cause of the perception of sound etc. This is what the Mantra says. ‘*Seven
sages sit by its side’:* This portion of the Mantra *refers to the
organs,* which
are of a vibratory nature. *They* alone *are the sages. ‘The organ of
speech, which has communication with the Vedas, is the eighth.’ *The reason
for this is given: *Because the organ of speech is the eighth and
communicates with* (or utters) *the Vedas.*
Now nature can be ascertained as that which is providing the
experiences stored as abstract but emanating out of the mouth as natural
scientic data to knoe THE VID THE VEDA . KR IRS 30822
On Tue, 30 Aug 2022 at 08:57, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Abstract Life*
>
>
>
> Nature is basically abstract. You cannot observe it by merely seeing with
> your eyes, but can only feel nature, by being touched by nature and by your
> breathing, smelling and sensing. Seeing which is restricted to the visible
> spectrum, just 00.0037% of the electromagnetic spectrum is not seeing at
> all but is mainly unseeing. The eyes cannot see the abstract, the main
> universe.
>
> Today you abandon your learning of feeling nature directly, but surrender
> to machines to do your learning while your mind notes what the machines
> tell.Today, machines have become students and teachers too are becoming
> machines—Robots teaching Robots or Robots with human or biological parts
> called cyborgs, being taught by Robots and Cyborgs.
>
> The cyborged students still think that they are human and not cyborged.
> But the entire education from KG to PhD is mainly cyborged learning. Nature
> and the student, both are cyborged.
>
> In most Universities of the west, the students are refusing mechanization
> by taking to sports, games and arts, to save their essential feature of
> being human, the biological organism. But the Biological organism is
> getting mechanized by being inundated with machines, and being shut away
> from nature, the great flow of abstract lessons which are amenable mainly
> through emotional intelligence.
>
> The Library in a school, college or University must mean free, lush and
> thick nature also and not merely books or computerized memories. In the
> wild nature part of the Library, the student does not read. He breathes
> smells and senses. The sensing complements into feelings that directly
> establish into the internal hormonal communication, the end result of
> understanding.
>
> In the case of the library of books and computers, the books or the
> computers have to be opened and read. The mind notes, often with no
> involvement of emotions that create the hormones. Often the mind refuses to
> pay attention to what is printed in the books and wanders as nature draws
> away the attention from the books.
>
> It is time to include the raw,wild,free,lush and thick nature as the
> essential part of a library, where one does not read but breathes and feels.
>
> YM
>
--
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/CAL5XZop-Q6UuGOgq6nF3Zt5Zs7mHkWB8tDr0PCm5RuPheFsDyQ%40mail.gmail.com.
