TAT TVAM ASI you become what you think
Brahadarnyaka Upanishad Verse 2.3.6:
AGEING FACTOR IS IN MIND AND THE UPANISHAD SPOKE ABOUT IT LONG AGO; WE
MISS TO CONNECT THINGS BUT WE ARE EITHER MISLEAD OR EULOGISE WESTYT
THOUGHTS. TAT TVAM ASI IS THAT. BRHADARANYAKA UPANISHAD SPEAKS ABOUT EATING
LEAF AS TRAVELLING TYPES AS WELL AS SALT DISSOLVED IN WATER LIKE
PERSONALIUTIES. OUT CLASS TEACHERS USED TO SAY “NUNIP PUL MEINDU”; AS
AGRASSHOPPER OR AS AN ANT ONE SHALL GROW. One becomes aged by the worn-out
heart; by the worn-out neurons; by the skin and many parts of the bodies;
but brain stays always young as well as your DNAs. In all human death
brain dies always young in majority; and DNA never dies at all. So research
is trying to hoodwink the minds and confuse the existence of your assets.
We always repeat our lethargy to learn as I DON’T KNOW SUCH THINGS AS I
HAVE NOT KNOWN; BUT HOW DID ONE KNEW WHAT HE KNEW TODAY AND FROM WHERE AND
WHEN SINCE? IF 10% OF THE POPULAYTION GOES TO VEDIC LEARNING 100% WILL TURN
OVER.
तस्य हैतस्य पुरुषस्य रूपम् । यथा माहारजनं वासः, यथा पाण्ड्वाविकम्,
यथेन्द्रगोपः, यथाग्न्यर्चिः, यथा पुण्डरीकम्, यथा सकृद्विद्युत्तम्;
सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद; अथात आदेशः—नेति नेति, न
ह्येतस्मादिति नेत्यन्यत्परमस्ति; अथ नामधेयम्—सत्यस्य सत्यमिति; प्राणा वै
सत्यम्, तेषामेष सत्यम् ॥ ३ ॥
इति तृतीयं ब्राह्मणम् ॥
tasya haitasya puruṣasya rūpam | yathā māhārajanaṃ vāsaḥ, yathā
pāṇḍvāvikam, yathendragopaḥ, yathāgnyarciḥ, yathā puṇḍarīkam, yathā
sakṛdvidyuttam; sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṃ veda; athāta
ādeśaḥ—neti neti, na hyetasmāditi netyanyatparamasti; atha
nāmadheyam—satyasya satyamiti; prāṇā vai satyam, teṣāmeṣa satyam || 3 ||iti
tṛtīyaṃ brāhmaṇam ||
6. The form of that ‘being’ is as follows: Like a cloth dyed with turmeric,
or like grey sheep’s wool, or like the (scarlet) insect called Indragopa,
(RAINBOW) or like a tongue of fire, or like a white lotus, or like a flash
of lightning. He who knows it as such attains splendour like a flash of
lightning. Now therefore the description (of Brahman): ‘Not this, not
this.’ Because there is no other and more appropriate description than this
‘Not this.’ Now Its name: ‘The Truth of truth.’ The vital force is truth,
and It is the Truth of that.
KR: Many do not read these because they distinguish it as a philosophy
unclear or unknown only to moksha @ Bramham; NO SIR; the Vedic verses are
imbedded with the simple research truth as the explanation and the way of
life, against those modern days research papers reveal as ageing is
different from different parts of the body, WHICH IS UNDERSTOOD SO EASILY
AND AS IF THE LATEST! .
Verse 2.4.7: BRAHADARANYAKA UPANISHAD
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय, दुन्दुभेस्तु
ग्रहणेन—दुन्दुभ्याघातस्य वा—शब्द्ō गृहीतः ॥ ७ ॥
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya,
dundubhestu grahaṇena—dundubhyāghātasya vā—śabdō gṛhītaḥ || 7 ||
7. As when a drum is beaten one cannot distinguish its various particular
notes, but they are included in the general note of the drum or in the
general sound produced by different kinds of strokes. {KR We as human may
not be aware of what exactly the beats included different textures or
tunes, but simply accept as growing similar in music simultaneously; but
each beat comprises of different distinguishable waves and harmony is yet
reflected.}
We see in life that if a thing cannot be perceived apart from something
else, the latter is the essence of that thing. As, for instance, when a
drum or the like is beaten with a stick etc., one cannot distinguish
its various
particular notes from the general note of the drum, but they are included in,
taken as modifications of, the general note: We say these are all notes of
the drum, having no existence apart from the general note of the drum. Or
the particular notes produced by different kinds of strokes are included in
the general sound produced by those strokes: They cannot. be perceived as
distinct notes, having no separate existence. Similarly, nothing particular
is perceived in the waking and dream states apart from Pure Intelligence.
Therefore, those things should be considered non-existent apart from Pure
Intelligence.
Verse 2.4.8:
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय, शङ्खस्य तु
ग्रहणेन—शङ्खध्मस्य वा—शब्द्ō गृहीतः ॥ ८ ॥
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya,
śaṅkhasya tu grahaṇena—śaṅkhadhmasya vā—śabdō gṛhītaḥ || 8 ||
8. As when a conch is blown one cannot distinguish its various particular
notes, but they are included in the general note of the conch or in the
general sound produced by different kinds of playing.
Similarly, as when a conch is blown, connected or filled with sound, one
cannot distinguish its various particular notes, etc.—to be explained as
before.
Verse 2.4.9:
स यथा वीन्̣आयै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय, वीन्̣आयै तु
ग्रहन्̣एन—वीन्̣आवादस्̣य वा—शब्द्ō गृहीतः ॥ ९ ॥
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya, vīṇāyai
tu grahaṇena—vīṇāvādaṣya vā—śabdō gṛhītaḥ || 9 ||
9. As when a Vīṇā is played on one cannot distinguish its various
particular notes, but they are included in the general note of the Vīṇā or
in the general sound produced by different kinds of playing.
Verse 2.4.10:
स यथार्द्रएधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्ति, एवं वा अरेऽस्य महतो
भूतस्य निह्̣स्वसितमेतद्यदृग्वेदो यजुर्वेदह्̣ सामवेदोऽथर्वाङ्गिरस इतिहासह्̣
पुराणम् विद्या उपनिस्̣अदह्̣ श्लोकाह्̣ सूत्रान्यनुव्याख्यानानि व्याख्यानानि;
अस्यैवैतानि निःश्वसितानि ॥ १० ॥
sa yathārdraedhāgnerabhyāhitātpṛthagdhūmā viniścaranti, evaṃ vā are'sya
mahato bhūtasya niḥsvasitametadyadṛgvedo yajurvedaḥ
sāmavedo'tharvāṅgirasa itihāsaḥ purāṇam vidyā upaniṣadaḥ ślokāḥ
sūtrānyanuvyākhyānāni vyākhyānāni; asyaivaitāni niḥśvasitāni || 10 ||
10. As from a fire kindled with wet faggot diverse kinds of smoke issue,
even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharv -āṅgirasa,
history, mythology, arts, Upanishads, verses, aphorisms, elucidations and
explanations are (like) the breath of this infinite Reality. They are like
the breath of this (Supreme Self).
Therefore those who aspire after well-being must accept the verdict of the
Vedas on knowledge or on rites, as it is. The differentiation of forms
invariably depends on the manifestation of their names.
Verse 2.4.11:
स यथा सर्वासामपां समुद्र एकायनम्, एवं सर्वेषां स्पर्शानां त्वगेकायनम्, एवं
सर्वेषां गन्धानां नासिके एकायनम्, एवं सर्वेषां रसानां जिह्वैकायनम्, एवं
सर्वेषां रूपाणां चक्षुरेकायनम्, एवं सर्वेषां शब्दानां श्रोत्रमेकायनम्, एवं
सर्वेषां संकल्पानां मन एकायनम्, एवं सर्वाषां विद्यानां हृदयमेकायनम्, एवं
सर्वाषां कर्मणां हस्तावेकायनम्, एवं सर्वाषां आनन्दानामुपस्थ एकायनम्, एवं
सर्वेषाम् विसर्गाणाम् पायुरेकायनम्, एवं सर्वेषांअध्वनाम् पादवेकायनम्, एवं
सर्वेषां वेदानां वागेकायनम् ॥ ११ ॥
11. As the ocean is the one goa of all sorts of water, as the skin is the
one goal of all kinds of touch, as the nostrils are the one goal of all
odours, as the tongue is the one goal of all savours, as the eye is the one
goal of all colours, as the ear is the one goal of all sounds, as the Manas
is the one goal of all deliberations, as the intellect is the one goal of
all kinds of knowledge, as the hands are the one goal of all sorts of work,
as the organ of generation is the one goal of all kinds of enjoyment, as
the anus is the one goal of all excretions, as the feet are the one goal of
all kinds of walking, as the organ of speech is the one goal of all Vedas.
KR so also ALL APPEARS TO GROW TOGETHER IN NATURE UNAWARE OF DIFFERENT
PERIODS FOR THE DIFFERENT TIMES. SO WE CONTROL OUR GROWTH; WE DETERMINE HOW
TO MAINTAIN TO ADD WELFARENESS TO ALL OF US.
Verse 2.4.12:
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्,
यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव |
एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानु विनश्यति, न प्रेत्य संज्ञास्तीत्यरे
ब्रवीमीति होवाच याज्ञवल्क्यः || 12 ||
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta, na
hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ
mahadbhūtamanantamapāraṃ vijñānaghana eva | etebhyo bhūtebhyaḥ samutthāya
tānyevānu vinaśyati, na pretya saṃjñāstītyare bravīmīti hovāca
yājñavalkyaḥ || 12 ||
12. As a lump of salt dropped into water dissolves with (its component)
water, and no one is able to pick it up, but whomsoever one takes it, it
tastes salt, even so, my dear, this great, endless, infinite Reality is but
Pure Intelligence. (The self) comes out (as a separate entity) from these
elements, and (this separateness) is destroyed with them. After attaining
(this oneness) it has no more consciousness. This is what I say, my dear.
So, said Yājñavalkya.(KR AS SALT DISSOLVED IN WATER IS undistinguishable
but stay put; so too, every part of our constitution in micro and the
macro, appears to grow, differently ,as we put then to over use. )
An illustration on the point is being given: As lump of salt, etc. The
derivative meaning of the word ‘Sindhu’ is water, because it ‘flows’ That
which is a modification or product of water is ‘Saindhava,’ or salt.
‘Khilya’ is the same as ‘Khila’ (a lump). A lump of salt dropped into
water, its cause, dissolves with the dissolution of (its component) water.
The solidification of a lump through its connection with particles of earth
and heat goes when the lump comes in contact with water, its cause. This is
the dissolution of (the component) water, and along with it the lump of
salt is said to be dissolved. No one, not even an expert, is able to pick
it up as before. The particle ‘iva’ is expletive; the meaning is, none can
at all pick it up. Why? Whomsoever, from whichsoever part, one takes the
water and tastes it, it is salt. But there is no longer any lump.
KR SO WHAT IS THE CONCLUSION?
Verse 2.4.14:
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति, तदितर इतरं पश्यति, तदितर इतरम्
श्र्णोति, तदितर इतरमभिवदति, तदितर इतरम् मनुते, तदितर इतरं विजानाति; यत्र वा
अस्य सर्वमात्माइवाभूत्तत्केन कं जिघ्रेत्, तत्केन कं पश्येत्, तत्केन कं
शृणुयत्, तत्केन कमभिवदेत्, तत्केन कं मन्वीत, तत्केन कं विजानीयात्? येनेदम्
सर्वं विजानाति, तं केन विजानीयात्? विज्ञातारम् अरे केन विजानीयादिति ॥ १४ ॥
इति चतुर्थं ब्राह्मणम् ॥
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati, taditara itaraṃ
paśyati, taditara itaram śrṇoti, taditara itaramabhivadati, taditara itaram
manute, taditara itaraṃ vijānāti; yatra vā asya sarvamātmāivābhūttatkena
kaṃ jighret, tatkena kaṃ paśyet, tatkena kaṃ śṛṇuyat, tatkena kamabhivadet,
tatkena kaṃ manvīta, tatkena kaṃ vijānīyāt? yenedam sarvaṃ vijānāti, taṃ
kena vijānīyāt? vijñātāram are kena vijānīyāditi || 14 ||iti caturthaṃ
brāhmaṇam ||
14. Because when there is duality, as it were, then one smells something,
one sees something, one hears something, one speaks something, one thinks
something, one knows something. (But) when to the knower of Brahman
everything has become the Self, then what should one smell and through
what, what should one see and through what, what should one hear and
through what, what should one speak and through what, what should one think
and through what, what should one know and through what? Through what
should one know That owing to which all this is known—through what, O
Maitreyī, should one know the Knower?
Why then is it said that after attaining oneness the self has no more
consciousness? Listen. Because when, i.e. in the presence of the particular
or individual aspect of the Self due to the limiting adjuncts of the body
and organs conjured up by ignorance, there is duality, as it were, in
Brahman, which really is one without a second, i.e. there appears to be
something different from the Self. { KR AND THIS VIEW MISUNDERSTOOD
DIFFERENTLY BY SRI REAMNUJA LEAD TO DUALITY VAISHNAVISM THOUGH ULTIMATELY,
ALL TRAVEL IN AND OPPOSITE RESONANCES, BUT REACH THE ULTIMATE GOAL}
REASON:
Objection: Since duality is put forward as an object for comparison, is it
not taken to be real?
Reply: No, tor another Śruti says, ‘Modifications are but names, a mere
effort of speech’ (Ch. VI. i. 4-6 and iv. 1-4), also ‘One only without a
second’ (Ch. VI. ii. 1), and ‘All this is but the Self’ (Ch. VII. XXV. 2).
Then, just because there is- duality as it were, therefore one, he who
smells, viz. the unreal individual aspect of the Supreme Self, comparable
to the reflection of the moon etc. in water, smells something that can be
smelt, through something else, viz. the nose. ‘One’ and ‘something’ refer
to two typical factors of an action, the agent and object, and ‘smells'
signifies the action and its result. As for instance in the word 'cuts.'
This one word signifies the repeated strokes dealt and the separation of
the object cut into two ; for an action ends in a result, and the result
cannot be perceived apart from the action. Similarly he who smells a thing
that can be smelt does it through the nose. The rest is to be explained as
above. One knows something. This is the state of ignorance. But when
ignorance has been destroyed by the knowledge of Brahman, there is nothing
but the Self. When to the knower of Brahman everything such as name and
form has been merged in the Self and has thus become the Self, then what
object to be smelt should one smell, who should smell, and through what
instrument? Similarly, what should one see and hear? Everywhere an action
depends on certain factors; hence when these are absent, the action cannot
take place; and in the absence of an action there can be no result.
Therefore, so long as there is ignorance, the operation of actions, their
factors and their results can take place, but not in the case of a knower
of Brahman. For to him everything is the Self, and there are no factors or
results of actions apart from It. Nor can the universe, being an unreality,
be the Self of anybody. Therefore it is ignorance that conjures up the idea
of the nOn-Self; strictly speaking, there is nothing but the Self.
Therefore, when one truly realises the unity of the Self, there cannot be
any consciousness of actions, their factors and their results. Hence,
because of contradiction, there is an utter absence of actions and their
means for the knower of Brahman.
K RAJARAM IRS 261124
---------- Forwarded message ---------
From: Rangarajan T.N.C. <[email protected]>
Date: Tue, 26 Nov 2024 at 07:43
Subject: aging organs
To:
You're getting older. That won't come as a surprise. But what you may not
know is that statement could be more true for some of your parts than
others. Scientist have learned that the aging process is "not solely about
minutes and years passing. Once considered a steady, predictable decline,
affecting everything in our bodies, everywhere, all at once, aging is much
more haphazard than we once thought, starting in different parts of our
bodies at different times, possibly long before we’re even thinking about
aging." Gretchen Reynolds in *WaPo* (Gift Article): Inside your body, aging
unfolds at remarkably different rates
<https://www.yahoo.com/news/inside-body-aging-unfolds-remarkably-143534490.html>.
"By using advanced molecular biology, genetics and big data to analyze
blood samples from people, scientists can tell that some of us are 'heart
agers,' meaning our hearts appear much older than the rest of our bodies,
or we’re 'brain agers,' with a relatively old brain in our skulls, or if
we’re fortunate, we might be 'brain youthers,' with a brain relatively
younger than any other organ we possess. Or we could be 'muscle agers' or
'liver youthers.' Almost any organ can be the first to show signs of
extreme aging." (This confirms the rationality of the lifelong strategy
I've applied to all of my organs: I'm pacing myself
<https://www.youtube.com/watch?v=3BmRMqMIfwo>.)
Organ Grinder <https://managingeditor.substack.com/p/organ-grinder>
Organ Grinder
Dave Pell
Your Aging Parts, Robots Advance
<https://managingeditor.substack.com/p/organ-grinder>
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