The Power of Inquiry: Asking the Right Questions 1 In the pursuit of solving problems, be they personal, societal, or scientific, the significance of asking the right question cannot be overstated. As Carl S Junk stated, which was also Albert Einstein astutely observed, later, "To ask the right question is already half the solution of a problem." This statement encapsulates the profound impact that thoughtful inquiry has on the process of problem-solving and the journey toward understanding.
2 First and foremost, asking the right question is a catalyst for exploration and discovery. It directs our focus, guiding us toward relevant information and avenues of investigation. By framing a problem in the form of a question, we delineate its boundaries and uncover underlying assumptions. This clarity enables us to devise effective strategies and approaches tailored to the specific nuances of the problem at hand. 3 Moreover, asking the right question fosters critical thinking and creativity. It prompts us to consider alternative perspectives and challenge conventional wisdom. Through questioning, we engage in a process of mental exploration, probing the depths of our understanding and contemplating novel possibilities. This intellectual exercise not only broadens our horizons but also cultivates innovative thinking, leading to breakthroughs and advancements in various fields. 4 Furthermore, asking the right question promotes collaboration and dialogue. It invites others to contribute their insights and expertise, fostering a collective effort to tackle complex challenges. By encouraging open discourse and exchange of ideas, questions serve as a bridge between individuals, communities, and disciplines, facilitating interdisciplinary approaches and synergistic solutions. 5 Additionally, asking the right question cultivates a mindset of continuous learning and adaptation. It acknowledges the dynamic nature of problems and the ever-evolving landscape of knowledge. Rather than seeking definitive answers, it encourages us to embrace uncertainty and embrace the iterative process of inquiry. Each question begets new questions, propelling us on a journey of exploration and growth. 6 However, the art of asking the right question is not without its challenges. It requires discernment, empathy, and humility. We must be willing to question our own assumptions and biases, as well as those of others. We must approach problems with curiosity and openness, resisting the temptation to settle for easy answers or superficial explanations. 7 In conclusion, the power of asking the right question cannot be overstated. It is the cornerstone of effective problem-solving, driving us toward deeper understanding, creativity, collaboration, and growth. As we navigate the complexities of the world around us, let us heed Einstein's timeless wisdom and recognize that to ask the right question is indeed half the solution of a problem. 8 Such an art of asking the right questions, are abundant in our Vedic cult and mainly in Upanishads. Ramana WHO AM I is world famous. In our ignorance, however, we identify ourselves with the 'seen'. The Gita denounces our mistake as follows: 'All actions are only accomplished by the gunas, the qualities of Nature, prakriti. He who is deceived by egotism thinks, "It is me who acts".' (Gita, 3.27) This initial error is developed in us as soon as we come into contact with the world and interpret this contact as 'ours'. In this way the 'I' arrogates all sensory and mental processes to itself. This error will be exposed by a serious analysis of the nature of an experience that we may have had, and of which I will give an example: I am in the Bay of Mont St. Michel and, one evening, I am walking along the immense beach, admiring the sun which is setting in the sea. At some distance the Mont St. Michel rises up before me, and my attention is successively going to the sound of the waves coming to die down at my feet, to the beauty of the sky, and to the mist gathering around the spire of the abbey. I'm afraid to venture on the quick sands, and I am experiencing a thousand other sensations. Of this 'seen' I am the 'seer'... until the moment when I wake up: Everything that I had thought to be real was only a dream! 9 What lessons can we draw from this experience? To the ego of the waking state, it is clear that all beings and objects of the dream were unreal. However much the ego of the dream - the sailor that I then was - looked upon itself as the 'seer', in reality it was part of the 'seen' in the same quality as all the objects perceived and all the sensations experienced. The 'seen' and the 'seer' of the dream state are both simultaneously the 'seen' to the 'seer' of the waking state. Can we apply this conclusion to the objects and sensations of the waking state as well? The Mandukya Karika (II, 4) assures us that, by the very fact that these objects and sensations are perceived in the sensate world, they are unreal. And, in fact, if the ego of the waking state would examine without bias what its nature would be, it would realize that its various states, its various aspects, belong to the 'seen'. It would realize its unity with the whole of beings and objects perceived. 10 One Upanishad that has a very different origin - the Isha Upanishad, AKA the Isha Vasya Upanishad. It isn't some supplement or commentary, it's actually part of one of the Samhitas themselves; it's the 40th Adhyaya of the Vajasaneyi Samhita, which is the Samhita of the Shukla (white) version of the Yajur Veda. (Here is another translation of the Upanishad.) This means that the Isha Upanishad isn't just someone's philosophical teachings like the other Upanishads, rather it's a hymn heard directly from the gods. So my question is, who is the seer of the Isha Upanishad, i.e. the sage who heard it from the gods? If I had to guess, I would guess that it's the sage Yājñavalkya, who's associated with the Vajasaneyi Samhita in general, but I'm not sure. Also, since the verses of the Vedas are usually addressed to some god or the other, who is the Isha Upanishad addressed to? The last few verses are addressed to gods like Pushana and Agni, but who are the earlier verses addressed to? This is the sort of information that can be found in the Anukramanas, a set of systematic indices for the Vedas which, among other things, documents the sage who heard each verse from the gods, and the deity that each verse is addressed to. In this answer, I compiled the sage and deity information for most of the hymns from the Anukramana of the Rig Veda Samhita, but the Yajur Veda Anukramanas don't seem to be so easily accessible. Apparently, there is one Anukramana for the Vajasaneyi Samhita, as described in this book: The third Anukramana, that of the Madhyandina-Shaka of the Vajasaneyi, is ascribed to Katyayana, who is mentioned also as the author of an Anuvakanukramani. It gives the names of the poets, the deities, and the meters, for all the verses of the Samhita, including the Khila (Adhyaya 26-35), and the Sukriya portions (Adhyaya 36-40). So, the SEERS are in different levels. 11 There are three levels of Rishis in Vajasaneyi Samhita.The Sarvanukrama Sukta of Vajasaneyi Samhita states the Rishi for whole Vajasaneyi Samhita is Rishi Vivasvan. He is the first level of Rishi. इषेत्वादि खं ब्रह्मान्त विवस्वान् ।।It was taught by Vivasvan (hence he is the Rishi).Thus the Rishi for whole Vajasaneyi Samhita is Rishi Vivasvan. Then comes second level of Rishi. Second level of Rishi are those who became Rishi due to being prescribed by Brahmanas and they are Rishis as per divisions made by Brahmanas. It states: ततः प्रतिकर्म - विभागेन ब्राह्मणानुसारेण ऋषयो वेदितव्या ।। Thus the ritualistic division as per the Brahmana and they are Rishi. It also states these Rishis are "Darsha-Purnamasa Vishesha" and they are of Deva level. It also gives two exceptions who are not Devas but still can be Rishi of this level. They are Yājñavalkya and Dadhyan Atharvan. Then again there is Third level of Rishi who became entitled with the position 'Rishi' due to mastery in respective Vedic mantras. They are called Vaiyektika Stara Sambuddha Rishi. Now coming for: Isha Upanishad: Isha Upanishad is the 40th chapter of Vajasaneyi Samhita. Rishi: Rishi in 1st level = Rishi Vivasvan Rishi in 2nd level = Rishi Dadhyan Atharvan Rishi in 3rd level:1st verse to 14th verse of Vajasaneyi Samhita = Rishi Dadhyan Atharvan 15th verse and 17th verse of Vajasaneyi Samhita = Rishi Dadhyan Atharvan, Brahma 16th verse of Vajasaneyi Samhita = Rishi Agastya. Anukramana Shukla Yajur Veda हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥ 17 The Real's face is hidden by a vessel formed of golden light. The Spirit yonder in the Sun, the Spirit dwelling there am I. OM! Heaven! Brahma. The Devata is both Atma and Paramatma for verse 15: वायुरनिलममृत । मथेदं भस्मान्त शरीरम् । ॐ क्रतो स्मर कृत स्मर । ॐ क्रतो स्मर कृत स्मर ॥ 15 My breath reaches everlasting Air! In ashes let my body end. OM! Mind, remember thou; remember thou, my sphere; remember thou my deeds. The Devata is Agni for the 16th verse of Vajasaneyi Samhita: अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥ 16 By goodly path lead us to riches, Agni, thou God who knowest all our works and wisdom. Remove the sin that makes us stray and wander: most ample adoration will we bring thee. One can read the above information of Rishi, Devata, Chanda with the Samhita also (in Hindi and Sanskrit) from this book named Yajurveda Samhita. 12 Thus asking the right question is spread over, throughout the Veda, Vedangas; and Mahabhartham and Ramayanam were based only on queries. Yaksha prasnam and the Prasnopanishad are model question papers only. But that pattern which was adopted in Greece were upheld today, in the world school education, omitting a nation which developed it. And Psychology of the west made it as an obvious theory. You have to question in the right manner with the right aptitude; if you pass over, you are only an Aviveki K Rajaram IRS 10/5/24//11/5/24 -- 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/CAL5XZopnLSvAbTxm-ABT71p9-d-%3DFca_Wno6-vm2YB_xOK3ARg%40mail.gmail.com.
