Action at any time is the best on time KR On Wed, 18 Mar 2026 at 08:25, APS Mani <[email protected]> wrote:
> Wish the day had 28 hours instead of 24 hours to do justice to all your > contributions. Thanks, Mani > > On Wed, Mar 18, 2026 at 8:21 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> EMOTION >> >> Vedanta views emotions not as faults to be suppressed, but as energy >> (bhava or rasa) that can be channeled and understood to reach a state of >> inner maturity, stability, and ultimately, liberation. The core focus is on >> moving from being "emotional" (ruled by emotional impulses, likes/dislikes) >> to being "emotionally resilient," where the intellect governs the heart and >> one witnesses their emotions without being possessed by them. >> >> Emotional People in Vedanta: >> >> Mind as Instrument (Antahkarana): Vedanta encourages moving from a state >> where "my mind is a problem" to seeing it as an "inner instrument" given to >> us. An emotional person is encouraged to see their emotional nature as an >> instrument for engaging with the world, rather than a master that dictates >> actions. >> >> In therapy, two things are clear. There is a veil of ignorance. Something >> is as though covered in the unconscious. Then there is a projection onto a >> person, place, or thing born out of that ignorance. In Vedanta, the veil of >> ignorance is called (ävaraëa). The projection is called (vikñepa). There is >> a veil of ignorance in the sense of not knowing who I am. One does not >> question whether I am, but who I am and what I am. The vision of Vedanta: >> what I am is Brahman, that I am absolutely free is not known. In that place >> or locus of self-ignorance, there is a projection. Thus I feel that I am a >> limited being, a wanting person (saàsärin). Therefore, there is vikñepa and >> ävaraëa in Vedanta, and also, in psychology at a relative level. It is the >> same power that covers and projects in both psychology and Vedanta. It’s >> like in the dream; there is a cover. At the time of the dream, whatever you >> are in waking life is covered over completely. Then something different is >> projected. This power of veiling and projection is there in everybody. I >> think it is necessary in the case of the child, to save the child from >> pain. Here, I think that the unconscious is a must. Therefore, ävaraëa and >> vikñepa are there at the psychological level. At the basic level, spoken of >> in Vedanta, they are there also. In this way, they are similar. In Vedanta, >> there are places where there cannot be more emphasis regarding the >> psychological-emotional well being. It is talked about and elaborated so >> much—things like compassion, accommodation, values, and attitudes. >> Attitudes are all psychological. Values we can say are ethical, but >> attitudes are psychological. Erosion of the common ethical value structure >> is due to psychological pressure. Since it is so well recognized, the >> neutralizing of this kind of pressure is available in the society. In >> therapy, it is handled in a different way. It is said that in life one has >> to grow into that person who can handle all the psychological pressures of >> parenthood or whatever comes along in living one’s life. That person >> becomes a candidate for Vedanta. That’s why there are two things that we >> talk about. One level is the person’s eligibility (adhikärétvam) which >> includes emotional stability and a 14 Arsha Vidya Newsletter - May >> 2009general sense of security. In this way, Vedanta addresses the reality >> of the person’s emotional life. How it helps solve the problem is by >> cognitive changes and a way of life. Cumulative change works with the >> cognitive person because the value structures must necessarily undergo >> change. Thereafter, the pressures become less. When one has a bigger >> picture, then what were once big things become small things. Suppose I have >> a big goal. I know that I am limitless, that I am infinite. That is very big. >> Then, all other things become relatively small. The various forms of lack, >> which create all those pressures, become less. That is what we call >> emotional well-being in Vedanta. >> >> Theory of staying away from emotion: Bhagavad Gita, >> Chapter 16 Verse 2: >> >> ahiṃsā satyam akrodhaḥ tyāgaḥ śāntiḥ apaiśunam । >> >> dayā bhūteṣu aloluptvam mārdavam hrīḥ acāpalam ॥ 16-2॥ >> >> Non-injury (Ahiṃsā), Truthfulness in words (satyam), Management of anger >> (akrodhaḥ), Renunciation (tyāgaḥ), Tranquillity (śāntiḥ), Avoidance of >> slander/defamation (Apaiṣunam), Kindness to all beings (Dayā bhūteṣu), >> Freedom from temptation (Aloluptvam), Gentleness (Mārdavam), Modesty >> (Hrīḥ), Freedom from restlessness (Acāpalam) — all these are there for the >> one who is born to the wealth of devas. >> >> Ahiṃsā: Non-injury. >> >> Himsa: >> >> Anything unhealthy fed to your body-mind. What’s unhealthy? You’ll know >> after it’s done; it’ll show up as guilt/regret/discontent. >> >> Hurting others in form of selfishness. >> >> EG: Loudness (generally anything that forces others to notice like >> dangerous driving manouver / noise-pollution), revenge (getting back at >> society), dominating, sadistic. >> >> General rule about universal order of non-injury: Doers actions go in >> doers bank account. Doer can only withdraw (karma-phalam) the quality of >> actions in his/her bank. >> >> Deposit disregard for environment, that’s what’s withdrawn in future. >> >> Deposit consideration for other’s needs, that’s what’s withdrawn in >> future. >> >> EXCEPTION: There are moments when non-violence fails, as case with >> Duryodhana/Ravana or dentist. In which case, only solution is violence. >> >> ANIMALS: How one perceives or treats animals is often accurate indicator >> of ahimsa. >> >> EG: In scriptures, saints are often portrayed surrounded by animals. >> Indicates saint’s pure intentions. >> >> Lions and tigers followed Shri Caitanya Mahaprabu (a Vaishnava saint and >> social reformer in eastern India, 1486-1534 ACE) as he danced through the >> forest singing the name of the Lord. >> >> Satyam: Truthfulness in words. >> >> To be honest/truthful, is to speak as IT is seen, known and heard… >> without either exaggeration/embellishment or omission of what you know. >> >> At same time, when speaking truth, words should be: appropriate (timely + >> consider their mood), pleasant (right tone / build-up), and beneficial >> (informative) to well-being of others. >> >> Speaking truth also involves keeping promises, as portrayed by >> Yudhishthira. >> >> Otherwise, speaking untruth causes a knower-doer Eventually we lose trust >> in ourselves, saying “What’s the point of committing (knower) to anything; >> when I won’t follow up (doer)”. >> >> Akrodhaḥ: Control of anger. >> >> What is anger? >> >> It’s mental condition (things are not going according to my standards / >> expectations). This inner discontent comes out in form of shouting, >> hitting, insensitivity. >> >> Like physical pain, anger is an indicator that I need to reassess my >> perception towards X. >> >> SOLUTION: Anger management: Before it’s voiced out, let it pass through >> discrimination filter. >> >> Tyāgaḥ: Renunciation. >> >> 2 fold… >> >> Sannyasa: Taking monastic lifestyle. >> >> Dispassion (vairāgyam): >> >> Right attitude towards possessions. “All THIS was here before I was born, >> and will be someone else’s after I’m gone”. EG: Even your-house will be >> someone else’s in future. / Car’s crushed as unwanted scrap, yet owner was >> obsessed over it some time in past. >> >> Śāntiḥ: Tranquillity. >> >> How is tranquillity attained? Life is guided by buddhi. And buddhi holds >> knowledge that contentment lies in doing your svadharma. >> >> When buddhi is not aligned to svadharma, senses attractions take >> precedence, taking away tranquillity. In fact, pursuing sense objects >> implies discontent right now, else would not be pursuing. >> >> Why is inner peace important? Clarity of thought can only be born in a >> peaceful environment. Because noise opposes clarity/silence. So what is >> clarity? It’s a silent mind in which wisdom can take place. >> >> Witness Consciousness (Sakshi Bhava): Rather than denying or suppressing >> emotions, Vedanta suggests observing them as an inner witness. A student >> learns to stop saying "I am angry" and instead says "I am aware of anger," >> creating a gap that allows them to respond rationally rather than react >> blindly. >> >> Emotional Resilience vs. Coldness: Vedanta does not advocate for >> emotional numbness or becoming dry. It suggests that detachment is the >> capacity to feel fully without being shattered, allowing one to be more >> loving and steadier rather than insecure and needy. >> >> Hurt and Guilt: Acknowledging that past experiences create a backlog of >> emotional pain that needs to be processed. >> >> Emotional Security: Shifting from seeking security externally (through >> people/objects) to internalizing security. >> >> Emotional Independence: Reaching a point where one is independent of >> their own emotions, realizing they are not the "waves" (emotions) but the >> "ocean" (the Self). >> >> Intellectual Governance: Emotional maturity is gained when the intellect >> (buddhi) governs the heart. This prevents uncontrolled emotions from >> defeating one's inner poise. >> >> Vedanta recognizes that an intensely emotional person can channel their >> emotions through Bhakti (devotion), turning emotional energy toward the >> divine >> or a higher purpose, rather than letting it cause personal pain. This is >> known as "surrender," where one stays sensitive but acts with wisdom. >> >> HENCE BEING EMOTIONAL YIELDS TO THAMASO RAJO GUNA ACTIONS; >> WHEN THE MIND IS APPEASED. SATVA GUNA IS REACHED. BHAKTI ALSO HAS THE >> EMOTIONAL IMPACTS BUT THAT IS NOT OVER REACTED AS RAJO OR THAMASA BUT >> YIELDS TO SERVICE WITH THE INTEGRITY. K RAJARAM IRS 18326 >> >> On Wed, 18 Mar 2026 at 05:18, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> >>> >>> -- >>> *Mar*Here is a refined and expanded version of your piece, preserving >>> your core ideas while improving clarity, structure, and philosophical >>> balance. I’ve also gently added a more grounded perspective where needed: >>> ------------------------------ >>> *Emotional Tuning vs. Emotional Loneliness* >>> >>> *— An expanded reflection inspired by YM Sarma* >>> >>> In a free and healthy natural world, life does not exist in isolation. >>> Every organism participates—subtly yet continuously—in a vast web of >>> interactions. This is not merely biological or ecological; it can also be >>> understood as a form of *emotional tuning*, a quiet responsiveness that >>> binds life into a living whole. From forests to oceans, there exists a >>> dynamic balance where each life form both contributes to and receives from >>> this larger harmony. >>> >>> Modern humans, however, increasingly live in a state of *emotional >>> separation*. We have distanced ourselves not only from nature but often >>> from one another. Nature, once experienced as a shared field of existence, >>> is now frequently reduced to a resource—something to extract, control, or >>> compete over. What we call “competition” often masks a deeper struggle for >>> control and accumulation. In doing so, we risk disconnecting from the very >>> systems that sustain us. >>> >>> At its core, *ecology* is not just the study of organisms and >>> environments; it is the study of relationships—interdependence, feedback, >>> and balance. While these relationships are typically described in physical >>> or biological terms, they also invite a broader interpretation: a >>> recognition that life is deeply interconnected in ways we are still >>> learning to understand. >>> >>> The human sensory system perceives only a small fraction of reality. The >>> distinction between the “visible” and “invisible” world is based on the >>> limits of our perception, not on a true division in nature itself. Science >>> shows that most of the universe exists beyond direct human sensing—whether >>> in forms of energy, fields, or structures that require instruments to >>> detect. This reminds us of a humbling truth: *what we experience >>> directly is only a narrow slice of a much larger reality*. >>> >>> From a philosophical standpoint, one may interpret this unseen vastness >>> as a domain not only of physical phenomena but also of experience—of >>> awareness, perception, and meaning. While it is poetic to describe the >>> universe as “made of feelings,” it is more grounded to say that *human >>> experience of the universe is deeply shaped by feeling, perception, and >>> consciousness*. These inner dimensions influence how we relate to the >>> outer world. >>> >>> When individuals reconnect with nature—not as observers, but as >>> participants—they often report a sense of expanded awareness, calm, and >>> belonging. This is not necessarily because emotions literally travel >>> through the universe, but because *our minds and bodies are responsive >>> systems*. Exposure to natural environments has measurable effects: it >>> reduces stress, enhances creativity, and improves well-being. In this >>> sense, “tuning with nature” can be understood both metaphorically and >>> scientifically. >>> >>> The idea that the universe is fundamentally “formless” or that matter is >>> mostly empty aligns partially with modern physics: atoms are largely empty >>> space, structured by energy and forces. However, this does not mean that >>> matter is unreal—it means that *reality operates at levels far more >>> subtle than everyday perception suggests*. >>> >>> Emotional loneliness, then, may not arise simply from being alone, but >>> from a *loss of connection*—to people, to purpose, and to the natural >>> world. When individuals cultivate awareness, sensitivity, and openness, >>> they often rediscover a sense of belonging. Whether one interprets this as >>> entering an “ocean of feelings” or as restoring psychological balance, the >>> effect is meaningful. >>> >>> A powerful idea emerges from your reflection: the value of *untouched >>> natural spaces as learning environments*. If universities were to >>> preserve truly wild “Free Nature Parks,” students could experience not just >>> academic knowledge, but direct engagement with complexity, diversity, and >>> interdependence. Such environments could nurture originality, not through >>> instruction alone, but through experience. >>> >>> Ultimately, freedom may be understood as the ability to *engage deeply >>> and consciously with life*—to perceive connections, to respond with >>> awareness, and to participate meaningfully in the world. Whether one frames >>> this in scientific, philosophical, or spiritual language, the essence >>> remains: disconnection leads to fragmentation, while connection—real or >>> perceived—fosters wholeness. >>> >>> The universe may not literally be made of emotions, but human life >>> certainly is shaped by them. And in rediscovering our relationship with >>> nature, we may not uncover a mystical reality beyond matter—but we may >>> rediscover something equally profound: *a more integrated way of being >>> human*. >>> ------------------------------ >>> >>> If you want, I can also make a shorter, more poetic version, or a more >>> scientific version depending on your goal (publication, speech, essay, >>> etc.). >>> >>> -- >>> 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 visit >>> https://groups.google.com/d/msgid/thatha_patty/CACDCHCLoGgGfcXN%2BtCPtR1yOdn1gL3zuxJE%3DEj7WryaCjA%3D-GQ%40mail.gmail.com >>> <https://groups.google.com/d/msgid/thatha_patty/CACDCHCLoGgGfcXN%2BtCPtR1yOdn1gL3zuxJE%3DEj7WryaCjA%3D-GQ%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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