Sir In the west in 1990 there was a more or less theory floated as flow wrt sports, music etc about which I may write in a couple of days ; the Sanathana considered all gunas as karma vibhaga which has no mvalue at all KR IRS 17922
On Sat, 17 Sept 2022 at 15:10, Yeddanapudi Markandeyulu < [email protected]> wrote: > Thank you Sir,but I hope and day dream that this musing may be > investigated,after all we are living in emotions,which are formless and > abstract. > YM > > On Sat, Sep 17, 2022 at 2:52 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> Sir >> It is incomprehensible to gauge the out flow of emotional rivers in >> and outside the earth and space and beyond. As you yourself inscribed as >> "HYPOTHESIS" , it is an imaginary level abstract. Hypothesis is a theory >> conceptualised by some erratic thoughts which cannot, originated, from >> perfect square, as far as my comprehension goes. Emotion is only a quality >> desired and described by a pro-psychologist starting from the west. And >> classic source is a truth hence classic; abstract it may remain as long as >> the obstinacy , not to know it , may persist. Unless the literature is >> studied , one cannot handle the class as a lecturer; and every aspect of >> the learning, only lead kindly, only towards that principle. So classic is >> the truth and if one does not find it in a classic , then the thinking has >> no basis. As you said somewhere, always there is only a DISCOVERY and not >> any NEW TRUTH THAT COULD BE INVENTED. Discovery needs the roots. >> Invention is understood as only a modification of existence. It is a >> child's pleasure, innocent . Research as it does mean is only a RE- SEARCH >> ,discovered from the earth or space, existed already, but understood very >> late or may be, wrongly understood and corrected later also. If someone >> were to deny the truth as not suitable, that is stopping the thought >> process, if I am correct. An hypothesis ,unfounded as a river is only a >> verse of Milton or Kamban utopia, that can be enjoyed but cannot be >> comprehended as truth. KR IRS 17922 >> >> On Sat, 17 Sept 2022 at 12:02, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> Sir, >>> The Rivers of Emotions I hypothesize are not rivers of water but >>> abstract flows.We can trace the origin but how they merge into >>> other emotion flows is yet to be researched.For example the emotion flows >>> from the evergreen equatorial forests mix into the adjacent tropical >>> climatic emotions.The tropical climatic emotions mix into the equatorial >>> emotions and also into the adjacent tropical desert emotions.Emotions >>> originate from organisms on the basis of breathing,smelling and sensing. >>> Sir,instead of searching and searching for some classic source which may >>> or may not suit, why not use your vast learning to express your original >>> musing? >>> YM >>> >>> On Sat, Sep 17, 2022 at 11:03 AM Rajaram Krishnamurthy < >>> [email protected]> wrote: >>> >>>> I shall narrate it from the atharva yajur and Rig vedas in space. a >>>> little later. KR IRS 17922 >>>> >>>> On Sat, 17 Sept 2022 at 10:51, Markendeya Yeddanapudi < >>>> [email protected]> wrote: >>>> >>>>> Sir, >>>>> My Hypothesis is Rivers of Emotions,of air in the first layer of the >>>>> atmosphere,the troposphere.I mean Rivers of particular emotions creating >>>>> air from the particular climatic regions,not the Rivers of water. >>>>> YM >>>>> >>>>> On Sat, Sep 17, 2022 at 10:41 AM Rajaram Krishnamurthy < >>>>> [email protected]> wrote: >>>>> >>>>>> Immediately to my mind comes China's River Yangtze River of sorrow. There >>>>>> are two major rivers in China - the Huang He or Yellow River and the >>>>>> Yangtze River. The Yellow River is known as the Sorrow of China, because >>>>>> it >>>>>> changed its course and caused frequent floods.Damodar River was >>>>>> earlier known as the "River of Sorrows"as it used to flood many areas of >>>>>> Bardhaman, Hooghly, Howrah and Medinipur districts. Even now the floods >>>>>> sometimes affect the lower Damodar Valley, but the havoc it wreaked in >>>>>> earlier years is now a matter of history.. Kosi river in India >>>>>> situated in Bihar and Jharkhand is known as “Sorrow of Bihar” or “River >>>>>> of >>>>>> Sorrow" in India. Sometimes Brahmaputra is also called “River of Sorrow" >>>>>> as >>>>>> Kosi river changes its course while Brahmaputra overflows and causes >>>>>> floods >>>>>> during the rainy season. Rest in next KR IRS 17922 >>>>>> >>>>>> >>>>>> On Sat, 17 Sept 2022 at 10:31, Markendeya Yeddanapudi < >>>>>> [email protected]> wrote: >>>>>> >>>>>>> Sir, >>>>>>> Thank you very much for your nobility to relate my musings to the >>>>>>> classic texts,part of your vast learning.Sir,in very simple English >>>>>>> without >>>>>>> any Sanskrit,will you please write whether any Rivers of Emotions are >>>>>>> identified in Geography-Climatology?Please do not even mention the name >>>>>>> of >>>>>>> any Sanskrit Text as they are beyond my understanding. >>>>>>> In the simplest language possible which only I can manage will you >>>>>>> please write if any already identified in Geography? >>>>>>> YM >>>>>>> >>>>>>> On Sat, Sep 17, 2022 at 9:16 AM Rajaram Krishnamurthy < >>>>>>> [email protected]> wrote: >>>>>>> >>>>>>>> EMOTIONS IN INDIAN PHILOSOPHICAL BACKGROUND : 1 In Indian >>>>>>>> literature, emotions are discussed in several different contexts : >>>>>>>> first, within aesthetics (*rasa*). The word *rasa* can mean juice, >>>>>>>> sap, essence, condiment or even flavour and refers to the different >>>>>>>> sentiments invoked by a work of art, for example a piece of music. >>>>>>>> Secondly, emotions are discussed within the context of the *bhakti* >>>>>>>> (devotional) >>>>>>>> movement. Here particular emphasis is placed on cultivating the >>>>>>>> emotion of >>>>>>>> love for a supreme being, e.g., Śiva. >>>>>>>> Thirdly, they are discussed in various tantric traditions. >>>>>>>> These traditions form a counterbalance to the ascetic ideal of >>>>>>>> classical philosophical texts (fourth context in which emotions are >>>>>>>> discussed) in that they encourage “living out” emotions (and >>>>>>>> desires) without forming any attachment to them. This entry >>>>>>>> focuses on the emotions in this fourth context, namely classical Indian >>>>>>>> philosophical thinking, which includes Brāhmaṇical as well as Buddhist >>>>>>>> texts, among others. >>>>>>>> While there is no equivalent for the term “emotion” in Sanskrit, >>>>>>>> the concept nevertheless plays an important role in Indian philosophy. >>>>>>>> Terms used in Sanskrit texts include *vedanā* (feeling) and *bhāva* >>>>>>>> (feeling) >>>>>>>> as well as names of individual emotions, such as *rāga* (love, >>>>>>>> attraction), *dveṣa* (hatred, aversion), *harṣa* (joy), *bhaya* (fear) >>>>>>>> and *śoka* (sorrow). One of the reasons why emotions are >>>>>>>> philosophically interesting in India and the West is their relationship >>>>>>>> with the mental phenomenon of *vijñāna* or *jñāna* which is >>>>>>>> translated as “cognition”. The relationship between emotion and >>>>>>>> cognition >>>>>>>> is important for any account of reason and rationality. While the >>>>>>>> importance of the emotions for rational deliberation and >>>>>>>> decision-making >>>>>>>> has been acknowledged in recent discussions in the philosophy of mind, >>>>>>>> the >>>>>>>> history of Western philosophy contains many views, for example those of >>>>>>>> Plato, Aristotle, and the Stoics, which emphasize the dangerous and >>>>>>>> destructive role of the emotions. At the heart of these views lies a >>>>>>>> division of our mental lives into cognitions and feelings. >>>>>>>> 2 Cognitions are representational thoughts. They >>>>>>>> are often regarded as rational because they are capable of >>>>>>>> representing the >>>>>>>> external world and therefore they provide us with access to the >>>>>>>> external >>>>>>>> world, based on the best available evidence. So, according to this >>>>>>>> view of >>>>>>>> rationality, when I think that there is a book on the table, based on >>>>>>>> my >>>>>>>> available evidence, and there really is one, then my thought is >>>>>>>> rational. >>>>>>>> However, if I am hallucinating that there is a book on the table, my >>>>>>>> thought that there is a book might also be rational because the >>>>>>>> available >>>>>>>> evidence points towards this thought. In order to make sure that our >>>>>>>> thoughts represent reality correctly, we require an account of what >>>>>>>> counts >>>>>>>> as good evidence, which is one of the main foci of epistemology in >>>>>>>> Indian >>>>>>>> and Western philosophy. >>>>>>>> 3 The reason why many philosophers regard the emotions >>>>>>>> as an obstacle to rational thought is the influence of the >>>>>>>> non-representational feeling. The fact that feelings do not seem to >>>>>>>> have >>>>>>>> objects means, according to some views, that they can interfere with >>>>>>>> rational thought. According to these views, rational thought, which is >>>>>>>> representational and therefore object-directed, is subject to >>>>>>>> disturbing >>>>>>>> interferences from the feelings. The feelings themselves, however, are >>>>>>>> non-rational because they arise due to some physical imbalance in the >>>>>>>> body, >>>>>>>> for example through an imbalance of the various “humours”. This >>>>>>>> imbalance >>>>>>>> can negatively influence rational thought. An example is the person who >>>>>>>> acts against her better judgment because she is in the grip of some >>>>>>>> feeling. This is of course also the basis for the term “passion” as >>>>>>>> something that we “suffer”, which was discussed by many philosophers >>>>>>>> in the >>>>>>>> seventeenth and eighteenth centuries, e.g., Descartes, Spinoza and >>>>>>>> Hume. >>>>>>>> Since rational thought is an ideal for many philosophers and the >>>>>>>> feelings >>>>>>>> can interfere with this ideal, the natural consequence seems to be to >>>>>>>> advocate for the extinction or at least the control of the feelings >>>>>>>> and, as >>>>>>>> a consequence, of the emotions. This is what many philosophers >>>>>>>> throughout >>>>>>>> the history of philosophy have done, most notably of course the Stoics. >>>>>>>> While they often recognize that the emotions contain a cognitive, and >>>>>>>> therefore potentially rational, element, they try to uncover this >>>>>>>> element >>>>>>>> by advocating its separation from the affect. Of course, if the affect >>>>>>>> were >>>>>>>> to be purged from the emotion, the resulting cognition would cease to >>>>>>>> be an >>>>>>>> emotion. >>>>>>>> 4 The Nyāya-Vaiśeṣika account of the emotions involves a >>>>>>>> strict division into cognition (*jñāna*) and mental phenomena that >>>>>>>> include a feeling aspect, such as love or attraction (*rāga*) and >>>>>>>> aversion (*dveṣa*). One of the main reasons for this is the >>>>>>>> acceptance of the existence of a permanent immaterial self (*ātman*) >>>>>>>> by the Nyāya-Vaiśeṣika philosophers. According to their arguments, the >>>>>>>> *ātman* is a substance (*dravya*) which possesses several >>>>>>>> qualities (*guṇas*), such as cognition, desire, effort, aversion, >>>>>>>> pleasure and pain. This enumeration shows that there is no common >>>>>>>> Sanskrit >>>>>>>> term for the concept “emotion” in the Nyāya-Vaiśeṣika texts. One >>>>>>>> general >>>>>>>> term used is *saṃvedana* which translates as “feeling”, for >>>>>>>> example *sukha-saṃvedana* (feeling of pleasure). The important >>>>>>>> aspect of the Nyāya-Vaiśeṣika account is that the individual emotions, >>>>>>>> such >>>>>>>> as attachment and aversion are regarded as defects (*doṣas*) [NB >>>>>>>> 1.1.18] or impurities (*upadhā*) [VS and VSU 6.2.4]. These defects >>>>>>>> are the result of ignorance (*mithyājñāna*) and they give rise to >>>>>>>> actions that lead to the feeling of pleasure or pain. The reason why >>>>>>>> this >>>>>>>> is regarded as negative is that the feeling of pleasure and pain is >>>>>>>> responsible for our attachment to the world and, more importantly, for >>>>>>>> our >>>>>>>> attachment to the self and therefore presents an obstacle to >>>>>>>> liberation. >>>>>>>> For this reason, any emotion is deemed to have a negative influence on >>>>>>>> the >>>>>>>> individual. However, NV 1.1.22 mentions one exception, namely the >>>>>>>> desire >>>>>>>> for eternal pleasure and absence from pain which is final liberation. >>>>>>>> While, strictly speaking, a desire is not an emotion, it usually has >>>>>>>> the >>>>>>>> same negative effect because it results in attachment to the object of >>>>>>>> desire. The desire for eternal pleasure, however, is not detrimental to >>>>>>>> liberation; in fact it is a precondition for liberation. >>>>>>>> 5 In his commentary on the *Brahma-sūtras*, Śaṃkara makes >>>>>>>> the well-known argument that the self (*ātman*) exists because its >>>>>>>> existence is the only way to account for the idea of a subject of >>>>>>>> experience. This argument relies on the idea that the self has certain >>>>>>>> mental qualities, which are termed *manas* (mind), *buddhi* >>>>>>>> (intellect), *vijñāna* (cognition) or *citta* (consciousness), >>>>>>>> depending on what mental function is ascribed to them. Different mental >>>>>>>> functions are doubt, resolution, egoism or recollection [BSBh 2.4.6]. >>>>>>>> These >>>>>>>> mental functions, regardless of how they are referred to, have several >>>>>>>> qualities or modifications, including desire, imagination, doubt, >>>>>>>> faith, >>>>>>>> want of faith, memory, forgetfulness, shame, reflection and fear [BSBh >>>>>>>> 2.3.32] as well as love, aversion, pleasure and pain [BSBh 2.3.29]. >>>>>>>> This >>>>>>>> means that, according to Śaṃkara, the mind’s cognitive and emotional >>>>>>>> abilities are the qualities of our mental functioning which is >>>>>>>> different >>>>>>>> from the self. At the heart of Śaṃkara’s teaching lies the notion >>>>>>>> that the true knowledge of the *ātman* is knowledge that is devoid >>>>>>>> of any of the above-mentioned qualities. In this respect one can find a >>>>>>>> similarity between the Nyāya school and Śaṃkara because for both of >>>>>>>> them >>>>>>>> cognitive and emotional qualities are due to false knowledge or >>>>>>>> ignorance >>>>>>>> of the true self. This means that the removal of ignorance results in a >>>>>>>> removal of emotions as well as cognitions. However, it is clear that >>>>>>>> the >>>>>>>> emotions present the main obstacle for the realization of the true self >>>>>>>> because desire and aversion lead to attachment and clinging which >>>>>>>> cause us >>>>>>>> to neglect the search for liberation that is crucial to Vedānta >>>>>>>> teaching. >>>>>>>> So, while Śaṃkara distinguishes between what Western philosophers would >>>>>>>> call cognitions and emotions, he does not present a purely cognitive >>>>>>>> state >>>>>>>> of mind without emotions as the ideal state of mind because such a >>>>>>>> state >>>>>>>> would be impossible. By definition, any purely cognitive state of mind >>>>>>>> presupposes the existence of a mind or intellect. For Śaṃkara, >>>>>>>> however, the >>>>>>>> problem is that a mind will always have certain qualities that would be >>>>>>>> called emotive in Western philosophy, such as desire, aversion, hatred, >>>>>>>> pleasure or pain. So, as long as there are cognitions, there will >>>>>>>> also be emotions. Therefore, both must be eliminated in order for the >>>>>>>> self >>>>>>>> to attain liberation. >>>>>>>> 6 According to Sāṃkhya philosophy, the experiences of >>>>>>>> intellect, egoity, and mind, and the “raw feels” such as frustration or >>>>>>>> satisfaction—or, in other words, what conventional dualists would >>>>>>>> consider >>>>>>>> to be “inherently private”—are simply subtle reflections of primordial >>>>>>>> materiality, a primordial materiality undergoing continuous >>>>>>>> transformation >>>>>>>> by means of its constituent unfolding as spontaneous activity, >>>>>>>> reflective >>>>>>>> discerning, and determinate formulation. Thus, the modern reductive >>>>>>>> materialists’ claim that “sensations are identical with certain brain >>>>>>>> processes” would have a peculiar counterpart in the Sāṃkhya claim that >>>>>>>> “awarenesses” [Sanskrit terms omitted] are identical with certain >>>>>>>> *guṇa* modalities. (Larson and Bhattacharya 1987, p. 76) The >>>>>>>> relationship between *puruṣa* and *prakṛti* in Sāṃkhya philosophy >>>>>>>> is complex: *puruṣa* as pure consciousness is characterized by >>>>>>>> inaction (*akartṛbhāva*) and pure presence (*sākṣitva*). It does >>>>>>>> not stand in any relation with *prakṛti*, which comprises the >>>>>>>> material world, including mental processes. Nevertheless, *puruṣa* >>>>>>>> forms >>>>>>>> the foundation of *prakṛti*. This means that *puruṣa* provides the >>>>>>>> meaning for all material processes. Thus *prakṛti* exists for >>>>>>>> *puruṣa* and it is only because of this that the world is not >>>>>>>> simply a collection of meaningless physical processes. In addition, the >>>>>>>> intellect as part of *prakṛti* is supposed to realize that it is >>>>>>>> not consciousness and it is to become aware of pure consciousness as >>>>>>>> the >>>>>>>> way to liberation. This means that the intellect is supposed to >>>>>>>> understand >>>>>>>> the contentless pure consciousness but of course in order to do so it >>>>>>>> would >>>>>>>> have to become contentless itself, which seems impossible. Therefore, >>>>>>>> the >>>>>>>> intellect can only achieve this in an indirect way without cognition. >>>>>>>> Instead, we require meditative or yogic exercises to understand the >>>>>>>> difference between *puruṣa* and *prakṛti*. >>>>>>>> 7 In the *Yogasūtras*, Patañjali provides a method for >>>>>>>> understanding the difference between *puruṣa* and *prakṛti* via a >>>>>>>> series of exercises that aim at stripping away all of the disturbing >>>>>>>> influences from the mind, including what Western philosophers would >>>>>>>> classify as emotions. In fact, Patañjali argues that the mind is >>>>>>>> affected >>>>>>>> by afflictions (*kleśas*) that keep it from becoming clear about >>>>>>>> the difference between *puruṣa* and *prakṛti*. In YS 2.3, >>>>>>>> Patañjali lists the afflictions: >>>>>>>> >>>>>>>> Ignorance (*avidyā*), egoism (*asmitā*), attachment (*rāga*), >>>>>>>> aversion (*dveṣa*) and adherence [to mundane existence] ( >>>>>>>> *abhiniveśa*) are afflictions. [YS 2.3] >>>>>>>> >>>>>>>> These afflictions need to be removed in order to achieve >>>>>>>> liberation. Unlike in many Western accounts of the emotions, the >>>>>>>> removal of >>>>>>>> the afflictions is not supposed to lead to a form of rational thinking >>>>>>>> that >>>>>>>> is divorced from any emotion. Rather, rational thinking itself needs >>>>>>>> to be >>>>>>>> overcome, in order to achieve true liberation by separating >>>>>>>> *puruṣa* from *prakṛti*. The main reason why emotions such as >>>>>>>> attachment and aversion are regarded as afflictions is that they lead >>>>>>>> to a >>>>>>>> desire to change our circumstances and therefore to an attachment to >>>>>>>> the >>>>>>>> world. >>>>>>>> >>>>>>>> 8 A number of themes emerge from this overview: 1) The >>>>>>>> Western categories of “cognition” and “emotion” do not have >>>>>>>> equivalents in >>>>>>>> classical Indian philosophy. This is interesting because it suggests >>>>>>>> that >>>>>>>> these concepts are not psychological categories but perhaps social >>>>>>>> categories. While there has been some anthropological work done by, for >>>>>>>> example, Catherine Lutz on the differences in the categorization of >>>>>>>> specific emotions across cultures, there is the possibility that the >>>>>>>> category as a whole might not translate into all cultures (see Danziger >>>>>>>> 1997). 2) One common theme in classical Indian philosophy is that the >>>>>>>> phenomena that would be labelled as “emotions” in Western philosophy >>>>>>>> are to >>>>>>>> be eradicated because they prevent liberation. 3) None of the Indian >>>>>>>> philosophical schools aim at “emotion-free” cognitions as an end in >>>>>>>> itself. >>>>>>>> In fact, those states that would be labelled “cognitions” in Western >>>>>>>> philosophy are also to be eradicated because they also prevent >>>>>>>> liberation. >>>>>>>> ( A research paper on Brahma sutra bhashya courtesy) 17922 >>>>>>>> >>>>>>>> On Sat, 17 Sept 2022 at 07:35, Markendeya Yeddanapudi < >>>>>>>> [email protected]> wrote: >>>>>>>> >>>>>>>>> >>>>>>>>> >>>>>>>>> -- >>>>>>>>> *Mar**The Rivers of Emotions-Geography* >>>>>>>>> >>>>>>>>> >>>>>>>>> >>>>>>>>> For all of us, rivers mean, the flows of water. But breathing is >>>>>>>>> the basis of emotions. We >>>>>>>>> breathe,smell,sense,perceive,understand,interact,act,help,identify,develop >>>>>>>>> identifications, all from the ocean of emotions-the troposphere. The >>>>>>>>> angle >>>>>>>>> of the Sun’s ray or the latitude, determines the Thermodynamic >>>>>>>>> situation of >>>>>>>>> the place. The latitude determines the particular flora and fauna. >>>>>>>>> They >>>>>>>>> interact with each other, via breathing, smelling, sensing, >>>>>>>>> perceiving and >>>>>>>>> by exhaling their perceptions in smells which create the macro >>>>>>>>> emotional >>>>>>>>> and hormonal habits. >>>>>>>>> >>>>>>>>> The equatorial evergreen forests must be creating gigantic flows >>>>>>>>> of emotion laden airflows or the rivers of emotions, mixing with the >>>>>>>>> great >>>>>>>>> ocean-the troposphere. If the waters of the various rivers flow into >>>>>>>>> the >>>>>>>>> seas, the emotions flow into the ocean of air-the troposphere, the >>>>>>>>> great >>>>>>>>> ocean of emotions.Every climatic region must be causing rivers of >>>>>>>>> particular emotions. >>>>>>>>> >>>>>>>>> The emotions shall be studied on the basis of Biocentrism and they >>>>>>>>> shall not be narrowed and suffocated by anthropocentrism, which means >>>>>>>>> simply, concentrating on the humans only. We need to get back our >>>>>>>>> macro >>>>>>>>> bearings to feel our macro identity, to identify the rivers of >>>>>>>>> emotions in >>>>>>>>> the troposphere. It means that there is a gigantic macro flow of >>>>>>>>> emotional >>>>>>>>> perception and understanding. The emotions shall not be contaminated >>>>>>>>> by any >>>>>>>>> technology, as no machine can feel like an organism. Machines are >>>>>>>>> designed >>>>>>>>> to be mechanical and not emotional. >>>>>>>>> >>>>>>>>> In free, lush and thick nature, the air creates positive emotions. >>>>>>>>> An organism wants to be very near another organism, propelled by >>>>>>>>> breathing >>>>>>>>> love. Lovers hug each other, want to breathe together, feel together, >>>>>>>>> and >>>>>>>>> simply destroy the physical distance between each other. When the >>>>>>>>> airflow >>>>>>>>> becomes the flow of love, one would want to embrace the planet earth, >>>>>>>>> by >>>>>>>>> hugging the trees, animals, by swimming, and by doing everything to >>>>>>>>> be part >>>>>>>>> of nature. One develops love for the soil bacteria. >>>>>>>>> >>>>>>>>> Today technology has robbed us of our emotional relations. We kiss >>>>>>>>> the cell phones and computers and cannot tolerate another human >>>>>>>>> physical >>>>>>>>> presence. We through more and more machine barriers, to block the >>>>>>>>> other >>>>>>>>> human beings. We no longer can feel nature and always thirst for the >>>>>>>>> latest >>>>>>>>> and new machine, which we discord after sometime as machines are not >>>>>>>>> emotional. We hanker for the latest and the new. We suffer from >>>>>>>>> discontent, >>>>>>>>> which our hormones transport continuously to every cell and breathe >>>>>>>>> out the >>>>>>>>> discontent which the other organisms breathe. >>>>>>>>> >>>>>>>>> It is for the Universities to free humanity from the technological >>>>>>>>> trance, and take the Biosphere home, the emotions. They have to first >>>>>>>>> add >>>>>>>>> to their libraries free nature also, opening the way for perception >>>>>>>>> via >>>>>>>>> inhalation of emotion messages and exhalation of emotion responses. >>>>>>>>> >>>>>>>>> YM >>>>>>>>> >>>>>>>> >>>>>>> >>>>>>> -- >>>>>>> *Mar* >>>>>>> >>>>>> >>>>> >>>>> -- >>>>> *Mar* >>>>> >>>> >>> >>> -- >>> *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]. >> To view this discussion on the web visit >> https://groups.google.com/d/msgid/thatha_patty/CAL5XZooy9V%3DV6N0s7Z-MvxgXZMOr_5Cqhs3Chk8QcdHBxZ1beQ%40mail.gmail.com >> <https://groups.google.com/d/msgid/thatha_patty/CAL5XZooy9V%3DV6N0s7Z-MvxgXZMOr_5Cqhs3Chk8QcdHBxZ1beQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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