Respected sir,
I think the better wordings can be asking a question in a perfect manner
without ambiguity.
The word right has a different meaning, I think. I stand corrected.
Gopalakrishnan
On Saturday, 11 May, 2024 at 07:12:57 am IST, Rajaram Krishnamurthy
<[email protected]> wrote:
The Power ofInquiry: Asking the Right Questions
1 In the pursuitof solving problems, be they personal, societal, or
scientific, thesignificance of asking the right question cannot be overstated.
As Carl S Junk stated,which was also Albert Einstein astutely observed, later,
"To ask the rightquestion is already half the solution of a problem." This
statementencapsulates the profound impact that thoughtful inquiryhas on the
process of problem-solving and the journey towardunderstanding.
2 First and foremost, asking the right question is acatalyst for exploration
and discovery. It directs our focus, guiding us towardrelevant information and
avenues of investigation. By framing a problem in theform of a question, we
delineate its boundaries and uncover underlyingassumptions. This clarity
enables us to devise effective strategies andapproaches tailored to the
specific nuances of the problem at hand.
3 Moreover, asking the right question fosters criticalthinking and creativity.
It prompts us to consider alternative perspectives andchallenge conventional
wisdom. Through questioning, we engage in a process ofmental exploration,
probing the depths of our understanding and contemplatingnovel possibilities.
This intellectual exercise not only broadens our horizonsbut also cultivates
innovative thinking, leading to breakthroughs andadvancements in various fields.
4 Furthermore, asking the right question promotescollaboration and dialogue. It
invites others to contribute their insights andexpertise, fostering a
collective effort to tackle complex challenges. Byencouraging open discourse
and exchange of ideas, questions serve as a bridgebetween individuals,
communities, and disciplines, facilitatinginterdisciplinary approaches and
synergistic solutions.
5 Additionally, asking the right question cultivates amindset of
continuouslearning and adaptation. It acknowledges the dynamic nature of
problemsand the ever-evolving landscape of knowledge. Rather than seeking
definitiveanswers, it encourages us to embrace uncertainty and embrace the
iterativeprocess of inquiry. Each question begets new questions, propelling us
on ajourney of exploration and growth.
6 However, the artof asking the right question is not without its challenges.
Itrequires discernment, empathy, and humility. We must be willing to question
ourown assumptions and biases, as well as those of others. We must
approachproblems with curiosity and openness, resisting the temptation to
settle foreasy answers or superficial explanations.
7 In conclusion, the power of asking the right questioncannot 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'stimeless wisdom and
recognize that to ask the right question is indeed half thesolution of a
problem.
8 Such an art ofasking the right questions, are abundant in our Vedic cult
and mainly inUpanishads. Ramana WHO AM I is world famous. In our ignorance,
however, we identifyourselves with the 'seen'. The Gita denounces our mistake
as follows: 'Allactions 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
contactwith the world and interpret this contact as 'ours'. In this way the
'I'arrogates all sensory and mental processes to itself. This error will
beexposed by a serious analysis of the nature of an experience that we may
havehad, and of which I will give an example: I am in the Bay of Mont St.
Micheland, one evening, I am walking along the immense beach, admiring the sun
whichis 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 diedown at my feet, to the beauty of the sky, and to the mist
gathering around thespire of the abbey. I'm afraid to venture on the quick
sands, and I amexperiencing 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 wasonly a dream!
9 What lessons can we draw fromthis experience? To the ego of the waking state,
it is clear that allbeings 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 itwas part of the 'seen' in the same quality as all the
objects perceived and allthe sensations experienced. The 'seen' and the 'seer'
of the dream state areboth simultaneously the 'seen' to the 'seer' of the
waking state. Can we apply this conclusion to the objects and sensationsof the
waking state as well? The Mandukya Karika (II, 4) assures us that, bythe very
fact that these objects and sensations are perceived in the sensateworld, they
are unreal. And, in fact, if the ego of the waking state wouldexamine without
bias what its nature would be, it would realize that itsvarious states, its
various aspects, belong to the 'seen'. It would realize itsunity with the whole
of beings and objects perceived.
10 One Upanishad that has a very different origin - theIsha Upanishad, AKA the
Isha Vasya Upanishad. It isn't some supplement orcommentary, it's actually part
of one of the Samhitas themselves; it's the 40thAdhyaya of the Vajasaneyi
Samhita, which is the Samhita of the Shukla (white)version of the Yajur Veda.
(Here is another translation of the Upanishad.) Thismeans that the Isha
Upanishad isn't just someone's philosophical teachings likethe 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 wouldguess that it's the sage Yājñavalkya, who's
associated with the VajasaneyiSamhita in general, but I'm not sure. Also, since
the verses of the Vedas areusually addressed to some god or the other, who is
the Isha Upanishad addressedto? The last few verses are addressed to gods like
Pushana and Agni, but whoare the earlier verses addressed to? This is the sort
of information that canbe found in the Anukramanas, a set of systematic indices
for the Vedas which,among other things, documents the sage who heard eachverse
from the gods, and the deity that each verse is addressed to. Inthis answer, I
compiled the sage and deity information for most of the hymnsfrom the
Anukramana of the Rig Veda Samhita, but the Yajur Veda Anukramanasdon't seem to
be so easily accessible. Apparently, there is one Anukramana forthe Vajasaneyi
Samhita, as described in this book: The third Anukramana, thatof the
Madhyandina-Shaka of the Vajasaneyi, is ascribed to Katyayana, who is mentioned
also as the author of anAnuvakanukramani. 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 theSukriya portions (Adhyaya 36-40). So, the SEERS are in
different levels.
11 There are threelevels of Rishis in Vajasaneyi Samhita.The Sarvanukrama
Sukta of VajasaneyiSamhita states the Rishi for whole Vajasaneyi Samhita is
Rishi Vivasvan. He is the first level of Rishi.
इषेत्वादि खं ब्रह्मान्त विवस्वान् ।।It wastaught by Vivasvan (hence he is the
Rishi).Thus the Rishi for whole VajasaneyiSamhita is Rishi Vivasvan.
Then comes second level of Rishi. Second level of Rishi arethose who became
Rishi due to being prescribed by Brahmanas and they are Rishisas per divisions
made by Brahmanas. It states:
ततः प्रतिकर्म - विभागेन ब्राह्मणानुसारेण ऋषयोवेदितव्या ।।
Thus the ritualistic division as per the Brahmana and theyare Rishi.
It also states these Rishis are "Darsha-PurnamasaVishesha" and they are of Deva
level. It also gives two exceptions who arenot 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 theposition
'Rishi' due to mastery in respective Vedic mantras. They are calledVaiyektika
Stara Sambuddha Rishi. Now coming for: Isha Upanishad: IshaUpanishad 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 VajasaneyiSamhita = Rishi Dadhyan
Atharvan
15th verse and 17th verse of Vajasaneyi Samhita = Rishi DadhyanAtharvan, Brahma
16th verse of Vajasaneyi Samhita = Rishi Agastya. AnukramanaShukla Yajur Veda
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥
17 The Real's face is hidden by a vessel formed of goldenlight. 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 स्मरकृत स्मर । ॐ क्रतो स्मर कृत स्मर ॥
15 My breath reaches everlasting Air! In ashes let my bodyend. OM! Mind,
remember thou; remember thou, my sphere; remember thou my deeds.
The Devata is Agni for the 16th verse of VajasaneyiSamhita:
अग्ने नयसुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां तेनमौक्तिं विधेम ॥
16 By goodly path lead us to riches, Agni, thou God whoknowest all our works
and wisdom. Remove the sin that makes us stray andwander: most ample adoration
will we bring thee.
One can read the above information of Rishi, Devata, Chandawith the Samhita
also (in Hindi and Sanskrit) from this book named YajurvedaSamhita.
12 Thus asking the right question is spread over,throughout the Veda,
Vedangas; and Mahabhartham and Ramayanam were based onlyon queries. Yaksha
prasnam and the Prasnopanishad are model question papersonly. But that pattern
which was adopted in Greece were upheld today, in theworld school education,
omitting a nation which developed it. And Psychology ofthe west made it as an
obvious theory. You have to question in the right mannerwith the right
aptitude; if you pass over, you are only an Aviveki K Rajaram IRS
10/5/24//11/5/24
--
On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
We are now on Telegram Mobile App also, please join
Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
Kerala Iyers Trust Group for Discussions: https://t.me/KeralaIyersTrustGroup
---
You received this message because you are subscribed to the Google Groups
"KeralaIyers" 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/keralaiyers/CAL5XZopnLSvAbTxm-ABT71p9-d-%3DFca_Wno6-vm2YB_xOK3ARg%40mail.gmail.com.
--
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/1923353974.830268.1715396824087%40mail.yahoo.com.
