English is a language which is understood by individual ability only as its grammar is shaky;pronouvenents too; as well as usage. Thus meaning is construed according to the place of usage. Now Right has the following meaning:
meanings: 1. Direction: "Right" can refer to the direction opposite to left. 2. Correctness: Something that is "right" is accurate or true, as opposed to being wrong. 3. Morality or Ethics: "Right" can refer to actions or behaviors that are morally or ethically good or just. 4. Permission or Entitlement: It can indicate a privilege or entitlement to do something. 5. Legal: In legal contexts, "right" often refers to legal entitlements, such as rights granted by law or the constitution. 6. Ownership: "Right" can also refer to ownership or possession of something. 7. Fairness: It can imply fairness or equity in a situation. Will anyone think it is direction? KR IRS 11524 On Fri, 10 May 2024 at 22:07, gopala krishnan <[email protected]> wrote: > 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 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 > > > > -- > 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 > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopnLSvAbTxm-ABT71p9-d-%3DFca_Wno6-vm2YB_xOK3ARg%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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