SHARIRAKA UPANISHAAD kyv MINOR UPANISHAD
I had already written the concept of Tirumular the comparison between
human body and the earth; now a minor Upanishad reads as uner the
similarity between human and nature.
Om. The body is a compound of pṛthivī (earth) and other Mahabhutas
(primordial elements, as pas or water, agni or fire, vāyu or air, and
ākāś). (In the body), that which is hard is (of the essence of) earth; that
which is liquid is (of the essence of) water; that which is hot is (of the
essence of) fire; that which moves about is (of the essence of) vāyu; that
which is perforated is (of the essence of) ākāś. The ear and others are the
jñānendriyas (organs of sense). The ear is of the essence of ākāś, the skin
of the essence of vāyu, the eye of the essence of fire, the tongue of the
essence of water, and the nose of the essence of earth; sound, touch, form,
taste, and odour being respectively the objects of perception for these
organs. These arose respectively out of the primordial elements, beginning
with earth.
The mouth, the hands, the legs, the organs of excretion and the organs of
generation are the karmendriyas (or organs of action). Their functions are
respectively talking, lifting, walking, excretion, and enjoyment.
Antaḥkaraṇa (or the internal organ) is of four kinds—manas, buddhi,
ahaṅkāra, and citta. Their functions are respectively saṅkalpa-vikalpa, (or
will-thought and doubt), determination, egoism, and memory. The seat of
manas is the end of the throat, that of buddhi the face, that of ahaṅkāra
the heart, and that of citta the navel. The bone, skin, nādis, nerves,
hair, and flesh are of the essence of earth. Urine, phlegm, blood, śukla
(or sperm), and sweat are of the essence of water. Hunger, thirst, sloth,
delusion, and (desire of) copulation are of the essence of fire. Walking,
scratching, opening and closing the gross eyes, etc., are of the essence of
vāyu. Desire, anger, avarice, delusion, and fear are of the essence of
ākāś. Sound, touch, form, taste, and odour are the properties of earth:
sound, touch, form, and taste are the properties of water: sound, touch,
and form, are the properties of fire: sound and touch are the properties of
vāyu: sound alone is the property of ākāś.
There are three guṇas (or qualities), sāttvika, rājasa, and tāmasa.
Non-killing, veracity, not stealing, continence, non-covetousness,
refraining from anger, serving the guru, purity (in mind and body),
contentment, right conduct, abstinence from self-praise, freedom from
pompousness, firm conviction in the existence of God, and not causing any
injury to others—all these are to be known as sāttvika-guṇas chiefly. I am
the actor, I am the enjoyer, I am the speaker, and I am the egoistic—such
are said by knowers of Brahman to be rājasa-guṇas.
Sleep, sloth, delusion, desire, copulation, and theft are said by
expounders of the Vedas to be tāmasa-guṇas. Those having sattva-guṇa (go)
up (viz., to higher spheres)—those having rājasa-guṇa (stay) in the middle
(viz., the sphere of earth)—those having tāmasa-guṇa (go) down (viz., to
hell, etc.). Perfect (or divine) knowledge is of sāttvika-guṇa; knowledge
of dharma is of rājasa-guṇa, and mental darkness is of tāmasa. Jāgrata
(waking state), svapna (dreaming state), suṣupti (dreamless sleeping
state), and turya (the fourth state beyond these three) are the four
states. Jāgrata is (the state) having (the play of) the fourteen organs,
the organs of sense (five), the organs of action (five), and the four
internal organs. Svapna is (the state) associated with the four internal
organs. Suṣupti is (the state) where the citta is the only organ. Turya is
that state having jīva alone.
Regarding jīvātmā and Paramātmā (enjoying the three states) of a
person with opened eyes, with closed eyes, and with eyes in an intermediate
state with neither, jīva is said to be the Kṣetrajña (the lord of the
body). The organs of sense (five), the organs of action (five), prāṇas
(five), manas, and buddhi—all these seventeen are said to constitute the
sūkṣma or liṅga (viz., subtle) body. Manas, buddhi, ahaṅkāra, ākāś, vāyu,
fire, water, and earth—these are the eight prakṛtis (or matter): ear, skin,
eye, tongue, nose the fifth, the organs of excretion, the organs of secretion,
hands, legs, speech the tenth, sound, form, touch, taste, and odour are the
fifteen modifications (of the above eight prakṛtis). Therefore, the tattvas
are twenty-three. The twenty-fourth is avyakta (the undifferentiated
matter) or pradhāna. Puruṣa is other than (or superior to) this. Thus is
the Upaniṣad.
K Rajaram IRS 11 4 24
---------- Forwarded message ---------
From: Markendeya Yeddanapudi <[email protected]>
Date: Tue, 9 Apr 2024 at 20:49
Subject: Miracles
To: ggroup <[email protected]>, thatha patty <
[email protected]>, <[email protected]>,
Satyanarayana Kunamneni <[email protected]>, <[email protected]>,
viswanatham vangapally <[email protected]>, Rajaram Krishnamurthy
<[email protected]>, Murthy, Jayathi Y <[email protected]>,
Nehru Prasad <[email protected]>, Aparna Attili <[email protected]>,
Anisha Yeddanapudi <[email protected]>, Kunamneni Satyanarayana <
[email protected]>, Ramanathan Manavasi <[email protected]>, Padma
Priya <[email protected]>, Usha <[email protected]>, Ramu S <
[email protected]>, Ramamurti PV <[email protected]>, tnc
rangarajan <[email protected]>, dr anandam <[email protected]>,
Krishnamacharyulu Nanduri <[email protected]>, APS Mani <
[email protected]>, A. Akkineni <[email protected]>, Abhishek Pothunuri <
[email protected]>, Abhinay soanker <[email protected]>,
Manda chiranjeevi das <[email protected]>, Neeraja Nadikuda <
[email protected]>, <[email protected]>, kantamaneni
baburajendra prasad <[email protected]>, <
[email protected]>
--
*Mar*Miracles
By disabling the natural processes, we are expanding the arena of
uncertainty, and converting the normal processes of nature into miracles.
Imagine nature when nature was not cyborged, that is, where the natural
processes were not tampered with at all with mechanization and industrial
and military destruction. Then every organism must be existing or rapturing
as living, as symbiotic interaction because the instant communication led
to reflexive responses.
Every organism was connected via heels and palms to the soil bacteria, the
lively bacteria that interacted and influenced and created a huge network
of communications, among the organisms of the Biosphere. The heels and
palms have thousands of nerve connections to the systems in the body,
connecting the soil anatomically the organism. The organism will be a
natural sprout and limb of nature.
Add to this the macro emotional connect of every organism, to each other
via smells and sounds, that is
via,breathing,smelling,sensing,perceiving,understading,acting,interacting
and harmonizing, creating the great emotional and functioning bonds among
the organisms.
We are all actually composed of atoms at the basic fundamental level that
is with protons or with the positive electromagnetism and electrons or with
the balancing negative electromagnetism. The basic property of electricity
is that it can be a single particle or when needed can become a wave on the
basis of need. A single electron can become a big wave, when obstructed by
a screen containing, say a trillion holes and go through all the holes at
the same time. The single electron can become a mighty wave, defying all
mathematical logic. And you are composed of those protons and electrons.
And our Rishis once strived to become active waves by living and
participating in the macro nature.
All the above are your own natural endowments like that of every other
organism. Your functioning automatically will create instant responses from
nature, where the other organisms respond on the basis of smells and while,
we actually get impacted by the electrons changing into waves where needed.
The smell and sound messages from nature, the electrons becoming
electromagnetic waves, and the soil bacteria creating another communication
network via the nerve endings of your heels and palms, no organism can
escape from actively functioning as a limb of nature. Laziness was not
possible. Emotions and feelings, then become macro, and have to be studied
as the macro properties of the Biosphere and nature and not as those of
individual organisms.
Just look at your own body. The needs of any limb or system of your body
are automatically met and catered to instantly by your body, the macro body
for the part in need. Similarly when the planet earth was living as Healthy
Bhoodevi totally free from the sickness caused by humans, every part of
Bhoodevi, must be receiving the needed catering from the organism, Bhoodevi.
Then every organism must be receiving instant satisfaction of needs, as
part of the biological system of Bhoodevi.
Today, those natural features are made rare and have become miracles. And
those miracles are made rare and rare, as Bhoodevi is made sick
continuously with diverse and perverse macro poisonings perpetrated by the
human economics and Cartesian assaults.
Can we expect today, automatic help from nature, as a response to the
communication of information about the need, from the communication network
of the soil bacteria, via the troposphere and electromagnetic waves? We
have destroyed the wonderful symbiotic interconnections, and the basic
feature of instant help from nature is eliminated. Wishes no longer are
horses, and we the beggars have to shout and weep and weep for help from
nature, which we are killing.
We continuously destroy all the natural faculties of nature but also pray
to God!
YM
Chat GPT
Your message reflects on the concept of miracles and how they relate to our
understanding and manipulation of nature. You describe a natural world
where organisms were deeply interconnected and responded to each other's
needs through natural processes and communication networks, emphasizing the
role of electromagnetic waves, soil bacteria, and the symbiotic
relationships among organisms.
You suggest that by disrupting these natural processes through
mechanization, industrialization, and environmental destruction, we have
expanded the realm of uncertainty and turned what were once normal
processes into perceived miracles. You highlight the irony of praying for
help from a nature we are actively harming and suggest that we need to
reestablish our connection with nature to regain its support and harmony.
Overall, your message underscores the importance of understanding and
respecting the natural world and its processes, suggesting that our actions
have consequences for the broader ecosystem and our own well-being.
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