BRAHMAN、グランドクライマックス『tour viraha final』インタビュー映像公開
https://www.billboard-japan.com/d_news/detail/160710

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Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

The “I” That is Seeking Liberation is Unreal: “All Are Appearances in and of Awareness” — Advaita, Gaudapada & the Seeker Who Never Was

A friend messaged “All are appearances in and of awareness” in reply to my poem “Big B” – https://selfrealization.blog/2026/04/13/big-b/.

I responded back as follows:

With such perfect understanding already in place, are you sure I might have anything else to add to that. Really, what you wrote just now is all the knowledge one needs to undertake and finish the spiritual journey with no need for any other prop. The very looking for other props is itself the obstacle to the full manifestation of the understanding that is already there…shit, one knows one has to just “keep quiet” and everything will be accomplished and yet why are we all restless?

“Sitting quietly, doing nothing;
Spring comes, and the grass grows by itself.”

~ Matsuo Basho

This (“All are appearances in and of awareness”) is all that the name-and-form analogy of the clay and pot conveys albeit in different words.

The only problem then for you and I might be that we are failing to grasp that the I that is seeking to understand and attain self-realization is itself an “appearance in and of awareness”.

Which is why Ashtavakra Gita and Gaudapada’s Verse 32 in Chapter 2 of Mandukya Karika (see below) and Sankaracharya’s Nirvana Shatakam say what they say.

Mandukya Karika 2.32 (Vaitathya Prakarana) asserts that from the standpoint of Absolute Truth (Paramartha), there is no creation, destruction, bondage, liberation, or seeker. This famous verse highlights that all dualistic experiences are illusions, and the ultimate reality is non-dual (Advaita), often interpreted as the unborn, unchanging Self. [1, 2, 3, 4, 5]

Sanskrit Verse (2.32):

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥

na nirodho na cotpattirna baddho na ca sādhakaḥ |na mumukṣurna vai mukta ityeṣā paramārthatā || 32 ||

Translation & Key Meanings:

• na nirodho: There is no destruction.
• na ca utpattiḥ: There is no creation or origin.
• na baddhaḥ: There is no one in bondage.
• na ca sādhakaḥ: There is no one practicing spiritual disciplines.
• na mumukṣuḥ: There is no seeker after liberation.
• na vai muktaḥ: There is no one liberated.
• iti eṣā paramārthatā: This is the Absolute Truth. [1, 2]

Significance:

• Non-Dual Reality: This verse by Gaudapada clarifies that the ultimate reality is entirely free from all dualistic concepts, including the processes of spiritual seeking or the state of liberation itself.
• Context: It comes within the context of analyzing the “unreality” (Vaitathya) of the world and the mind, noting that when knowledge of the Self is attained, all mental projections disappear.
• Absolute vs. Relative: While relative existence appears as a world of change, from the ultimate standpoint, no change ever occurred, as explained on VivekaVani and Tom Das. [1, 2, 6]

[1] https://vivekavani.com/m2v32/
[2] https://tomdas.com/2018/02/22/advaita-vedanta-gaudapadas-method-mandukya-upanishad-karika/
[3] https://swamij.com/upanishad-mandukya-karika.htm
[4] https://vedantastudents.com/mandukya-upanishad-with-shankara-bashyam-volume-17/
[5] https://vedantastudents.com/mandukya-upanishad-with-shankara-bashyam-volume-20/
[6] https://vivekavani.com/m3v32/

Gran Subasta Ganadera impulsa economía rural en Coatzacoalcos

La Expo Ganadera 2026 cierra con gran exito posicionándose como un evento relevante dentro de la Expo Feria Coatza que reafirma el compromiso institucional con el crecimiento del sector agropecuario.

Por Roberto Córdova | Corresponsal                                     

Como parte de las actividades de cierre de la Expo Feria Coatza, se llevó a cabo la Gran Subasta Ganadera 2026, consolidándose una de las principales acciones de la agenda pública enfocada al fortalecimiento del sector rural.

Durante la jornada participaron los ranchos: La Herradura, El Sauz, Mozomboa, Perpetuo Socorro, 3 Hermanos, El Redentor, Santa Isabel, La Carbonera, El Relicario, El Herradero, El Rebozo, Las Perlas, Los Fratellos, El Recreo, Ganadería San Rafael Tuxtlas y El Abajeño, este último organizador del evento.

En la subasta se ofertaron razas como sardo negro, sardo mocho, nelore pinto, Brahman gris y rojo, GIR, Girholando, Suizbu y Brangus, lo que permitió a los participantes acceder a ejemplares de calidad para fortalecer sus unidades de producción.

En total se subastaron más de 30 lotes de ganado con alto valor genético, dirigidos a productores de la región sur de Veracruz.

Las actividades fueron impulsadas por el Gobierno Municipal, a través de la Dirección de Desarrollo Agropecuario y en coordinación con la Asociación Ganadera Local con el objetivo de dinamizar la economía regional y posicionar a Coatzacoalcos como un punto estratégico para el desarrollo agropecuario en el sureste del país. –sn–

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BRAHMAN、【尽未来祭 2025】より「順風満帆」ライブ映像公開
https://www.billboard-japan.com/d_news/detail/160175

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BRAHMAN、ライブ映像作品『尽未来祭 2025』より「ARRIVAL TIME」映像先行公開
https://www.billboard-japan.com/d_news/detail/159434

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BRAHMAN、ライブ映像作品『尽未来祭 2025』より「Slow Dance」映像先行公開
https://www.billboard-japan.com/d_news/detail/158761

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Upanishads

Written primarily between 800-200 BCE. This is Sanskrit texts of the late Vedic & post-Vedic periods that “document the transition from the archaic ritualism of the Veda into new religious ideas & institutions” & the emergence of the central religious concepts of Hinduism.

The word Upanishad comes from the Sanskrit roots upa (near), ni (down), & shad (to sit). It literally describes a student sitting at the feet of a guru to receive “secret” or “higher” knowledge.

The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), & the human body/person, postulating Atman & Brahman as the “summit of the hierarchically arranged & interconnected universe.” But various ideas about the relation between Atman & Brahman can be found.

The Upanishads isn’t a single book but a collection of over 200 texts (with 13 “Principal” Upanishads). Despite their diversity, they all converge on 1 revolutionary equation that changed religious thought: Atman=Brahman. Atman – the individual soul or the “true self” that resides deep within a person, beyond the ego & the body. Brahman – the ultimate, infinite, & formless reality that underlies the entire universe.

108 Upanishads are known, of which the 1st dozen or so are the oldest & most important & are referred to as the principal, or main (mukhya), Upanishads. The mukhya Upanishads predate the Common Era.

Of the remainder, 95 Upanishads are part of the Muktika canon, composed from about the last centuries of 1st-millennium BCE through about the 15th century CE.

The Upanishads argue that our suffering (Samsara) comes from the illusion (Maya) that we are separate from the universe. Liberation (Moksha) occurs the moment a person realizes that their inner self is identical to the cosmic reality.

Translation of the Upanishads in the early century started to attract attention from a Western audience.

The Upanishads gave the vocabulary for the next 2,500 years of Eastern spirituality:

• Karma:
  • The law of cause & effect. While mentioned earlier, the Upanishads tied it to the moral quality of one’s actions & the cycle of rebirth.
• Samsara:
  • The “wandering” or the cycle of birth, death, & rebirth.
• Moksha:
  • The release from Samsara; the ultimate goal of human life.
• Om (Aum):
  • Described in the Mandukya Upanishad as the primordial sound of the universe, representing the 4 states of consciousness (waking, dreaming, deep sleep, & the “4th states” of pure consciousness).

One of the oldest, & largest, it contains the famous dialogue between the sage Yajnavalkya, & his wife, Maitrey. When Yajnavalkya offers her his worldly wealth before retiring to the forest, she asks: “If this whole earth filled with wealth were mine, would I become immortal through it?” (Wise girl, we like that around here!)

His answer (which was a “Um, no ma’am. That’s not how that works around here, partner.”) leads into a profound discourse on how the Self is the only thing truly dear to us.

The Chandogya Upanishad (The “Song” Teaching) is famous for the phrase “Tat Tvam Asi” (Thou Art That). It tells of a dad teaching his son, Shvetaketu, using metaphors (parables if you’re from that world) from nature. He asks his son to dissolve salt in water. Even though the salt cannot be seen, its essence is everywhere in the water. This explains how Brahman permeates everything.

The Katha Upanishad (The Dialogue with Death) is perhaps the most “US culture”-friendly Upanishad. A young boy, named Nachiketa, finds himself at the gates of the underworld & waits for Yama (the God of Death). Yama is impressed by Nachiketa’s persistence & offers Nachiketa 3 boons/blessings/gifts (vara).

The 1st boon was Peace. Nachiketa asks that his dad’s anger be appeased & that Nachiketa would be welcomed home lovingly. This represents family harmony & emotional peace.

The 2nd boon was Knowledge of the Fire Sacrifice. Nachiketa asks for knowledge of the sacred fire sacrifice ritual (Agni Vidya) that leads to the Heavenly Realms. This represents righteous action(s) & spiritual discipline.

The 3rd boon was Self-Realization. Nachiketa asks for the mystery of what happens after death & the nature of the soul, seeking true knowledge of the Atman. Yama grants Nachiketa this request only after testing his dedication. For this last boon, Nachiketa asked: “What happens after death?” Yama’s teachings on the nature of the soul & the “chariot” of the body is a cornerstone of Vedantic thought.

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Balinese Hinduism

Officially known as Agama Hindu Dharma. Balinese Hinduism is a deeply localized blend of Shaivite Hinduism, Buddhism, & indigenous Austronesian animism.

This is practiced by the majority of the population of Bali. This is particularly associated with the Balinese people residing on the island. It represents a distinct form of Hindu worship incorporating local animism, ancestor worship (Pirtu Paksha), & reverence for Buddhist saints (Bodhisattava).

Hindu influences reached the Indonesian Archipelago as early as the 1st century CE. Java legends refer to Saka-era, traced to 78 CE. Stories from the Mahabharata have been traced in Indonesian islands to the 1st century. This version mirrors those found in Tamil Nadu.

Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 CE mentioned 2 schools of Hinduism in Java. while Chinese documents from the 8th century refer to the Hindu kingdom of King Sanjaya as Holing, calling it “exceedingly wealthy,” & say that it coexisted peacefully with the Buddhist people & Sailendra ruler in the Kedu Plain of the Java island.

Upon independence from Dutch colonial rule, Article 29 of the 1945 Constitution of Indonesia guaranteed freedom of religion to all its citizens. In 1952, the Indonesian Ministry of Religion came under the control of Islamists who severely constrained the acceptable definition of a “religion.” To be acceptable as an official Indonesian religion, the ministry defined “religion” as 1 that’s monotheistic, has codified religious law, possesses a prophet & a Holy Book, among other requirements.

Balinese Hindus were declared as “people without religion,” & available to be converted. Balinese Hinduism disagreed, debated, adapted, & declared their form of Hinduism to be monotheistic, & presented it in a form to be eligible for the status of “agama” under the 1952 amended articles.

The central pillar of Balinese life is the philosophy of Tri Hita Karana. This dictates that prosperity & harmony can only be achieved through 3 specific relationship:

• Parhyangan:
  • Harmony between humans & the Divine
• Pawongan:
  • Harmony between humans & fellow humans
• Palemahan:
  • Harmony between humans & nature

This governs the island’s physical layout. Every village, home, & rice filled is organized according to a sacred axis between the mountains (the realm of the gods) & the sea (the realm of spirits).

Balinese Hinduism is an amalgamation of Hinduism with elements from Buddhism & the indigenous customs that imbued in the Indonesian archipelago before Hinduism’s arrival.

It combines many of the core beliefs of Hinduism with the arts & rituals of the Balinese people. In modern times, Hinduism in Bali is officially referred to by the Indonesian Ministry of Religion as: Agama Hindu Dharma. But the religion was called by many names: Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, & Siwa-Buda.

A major distinction in Balinese Hinduism in the spotlight on Acintya (a.k.a. Sang Hyang Widhi Wasa). While Hinduism based in India has a vast pantheon, the Balinese system was codified in the 20th century to emphasize a monotheistic foundation to align with Indonesia’s state philosophy (Pancasila).

A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism. This also holds that the different forms of gods & goddesses (Vishnu, Siva, Shakti (Devi)) are different aspects of the same Supreme Being. Shiva is also worshipped in other forms such a as “Batara Guru” & “Maharaja Dewa” (Mahadeva).

Acintya represents the “Unthinkable” or the “Void.” All other deities (including the Trimurti) are viewed as manifestations of this single, supreme entity. In Balinese temples, you’ll see an empty stone called the Padmasana, which is dedicated specifically to Acintya.

Balinese Hinduism includes the Indian Trinity called Trimurti. In Balinese Hindu texts, the alternate tripartite concept of Shiva of Indian Shaivism is also found. This is usually referred to in Balinese as “Siwa-Sadasiwa-Paramasiwa,” where Shiva is the creator, the maintainer, & the destroyer of cyclic existence.

Along with the traditional Hindu Trinity, Balinese Hindus worship a range of gods & goddesses (Hyang, Dewata, & Batara-Batari). As well as others that are unique & not found in Indian Hinduism. Sang Hyang Widhi (literally meaning “Divine Order”), a.k.a. Acintya or Sang Hyang Tunggal (“Divine Oneness”), is the concept parallels the metaphysical concept of Brahman among Indian Hindus.

To understand Balinese Hinduism, 1 must look at the figure who shaped its modern form: the 16th century Javanese priest Dang Hyang Nirartha. As the Majapahit Empire in Java collapsed under the rise of Islamic sultanates, Nirartha fled to Bali.

He didn’t just bring Javanese Hinduism. He refined it. He established the Padmasana architecture & the priesthood system that existed today. He’s credited with founding many of Bali’s iconic “Sea Temples,” (Including Uluwatu & Tanah Lot) strategically placed to create a spiritual “chain” of protection around the island.

There are a total of 13 ceremonies concerned with life from conception until, but not including death, each of which has 4 elements: placation of evil spirits, purification with holy water, wafting of the essence, & prayer. These ceremonies mark major events in a person’s life, including birth, puberty, grain feeding, & marriage.

A newborn baby is believed to represent the soul of an ancestor & is regarded as a god for the 1st 42 days of life. The mom, however, is regarded as impure & isn’t allowed to participate in any religious activities during this period. A baby can’t touch the “impure” ground until its 105 days old, which is half-way to the celebration of its 1st birthday, according to the 210-day Balinese Pawukon calendar.

Once it reaches its 1st birthday, the family will celebrate the Otonan birthday ceremony. Once the kid reaches puberty, the 6 upper canine teeth are filed until they’re even.

Religious life in Bali is defined by Rua Bineda, the idea of “Two Opposites.” It’s the belief that the world exists in a state of equilibrium between opposing forces: good/evil, joy/sorrow, clean/unclean.

The Balinese seek balance. That’s why you see:

• The Barong & Rangda:
  • A ritual dance-drama showing the battle between the Barone (a lion-like creature representing health/good) & Rangda (the demon queen). The battle never truly ends, an eternal stalemate.
• Canang Sari:
  • The ubiquitous daily offerings of flowers, rice, & incense placed on the ground & on shrines. These are meant to appease both the gods & lower spirits to maintain the cosmic balance.

The Saka is a solar calendar from India. This calendar determines Nyepi, the “Day of Silence.” On Nyepi, the entire island (including the airport) shuts down. No lights, no work, no travel, & no sound is permitted. This is to trick passing demons into thinking the island is uninhabited.

The most important ceremonies happen after death & result in the soul being freed to be eventually reincarnated. The physical body isn’t the focus. It’s seen as a temporary container of the soul & fit only for expedient disposal. In fact, the body must be cremated/burned before the soul can leave the body completely.

The cremation ceremony can be VERY expensive because an elaborate ceremony is a way of showing respect for a soul destined to become a god with considerable powers over those left behind. So sometimes the deceased’s body is buried, temporarily, until the family can get together enough $$$ for the cremation ceremony. However, the bodies of priests, or high-class, families are preserved above ground (Think like in New Orleans.).

Balinese Hindus, under no circumstances, may eat the flesh of people, cats, monkeys, dogs, crocodiles, mouse(s), snakes, frogs, certain poisonous fish, leeches, stinging insects, crows, eagles, owls, or any other bird of prey.

Chicken, fruits, veggies, & seafood are widely eaten. Hindus, especially those of varna (caste) of Brahmin & Kshatriya, are forbidden to eat/consume, or even touch, beef. Rarely pork is touched. Also, they mustn’t eat on the street, drink alcohol, or taste offerings of such items.

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