AND THUS PURGED AN OLD MAN IN THE STREETS OF SINGAPORE BRAIN-DRAINED K R IRS 27224
On Tue, 27 Feb 2024 at 01:26, Narayanaswamy Iyer <[email protected]> wrote: > > Dear folks > > When a clown and a super-extra-clown get together with their bang-bang > drums, and pirouette under the glare of spotlights like emperors without > clothes, they provide uproarious entertainment and cause for laughter. > > Clown YM muses:- > > "*Justice and morality must get answer only to one question, whether an > activity is symbiotic with nature or whether it promotes antibiosis."* > > His master and trainer initially responds dismissively:- > > "*KR ex-IRS: In my opinion neither.*" > > Then launches on a whirlwind tour of totally irrelevant and misconceived > territory covering purportedly r'g-vedam, bhagavath-geetha, "other vedams > and upanishads", and even Manusmrithi. > > He touches on the idea of nishkaama-karmam without understand what it > means or is; the art of living but not the technology of living; the > great technology by the karma as the cause of conjunction and disjunction; > birth as an expiation for the actions of previous lives; transference or > exchange of karma; the concept of the fetters of Varuna; Karma exists in > one substance at a time; only those actions which are motivated by the > spirit of self-interest, desire and attachment are binding. > > His final deeply-thought, long-pondered, profoundly-cogitated, > well-polished and re-polished conclusion at the end of it all:- "*We may > have to equate the equation of life in many ways."* > > A far, far cry from his lap-puppy's squeal:- > > "*We **must get answer only to one question, whether an activity is > symbiotic with nature or whether it promotes antibiosis.*" > > S Narayanaswamy Iyer > > > On Tue, Feb 27, 2024 at 12:53 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> 1 whether an activity is symbiotic with nature or whether it promotes >> antibiosis? YMji asked. >> >> KR In my opinion neither. B G based on Ri8cs of the Rig vedam, >> followed by other Vedas and many Upanishads speak only ABOUT THE ACTION >> ALWAYS EVEN IG HE IS A GOD. And it affirms that it shall be in the nature >> od public service without any expectations of the rewards of any equity. >> And only such nishkamya karma achieves the prize of living as a human. >> >> *2 Life must be the art of living and not technology of living.* >> >> Again, neither art nor technology are independent of the other. Art >> is running the life adopting dextrously the technology; and technology has >> to be woven like an art. Action in inaction and inaction in action are >> art and technology, interdependent to survive and progress. The entire >> space where so many materials with so many different names are swirling in >> speed are in principle the great technology by the brahmam while the visual >> spectrum is an art of beauty with a rhythm. >> >> 3 Karma (कर्म, “action”):—One of the six *padārtha *(or ‘basic >> categories’) which should be known to every Physician if he wants to >> understand the science of life. Karma (कर्म) is defined as the cause of >> conjunction and disjunction and residing in *dravya*. It begins with >> effort and appears in movements of living tissues and organs. >> >> 4 Karma is centrally placed to the explanation of the universe >> by the culture. It is proposed as the cause of the activity in the entire >> world and thereby a fundamental percept being the cause of everything >> (Padma Purāṇa 2.94). Karma as an unseen magical virtue or as a merit of >> ritualistic actions fructifying at some later point of time is repeatedly >> expressed in the literature. Its manifestation after bodily death is also >> mentioned (Atharvaveda XVIII.2.57). In the later phase the daiva aspect of >> Karma considering birth as an expiation for the actions of previous lives >> also retained the unseen angle of Karma. In its literal sense it is termed >> as ‘adṛṣṭa’ or ‘apūrva’. Its connectivity with the parts of time as >> fruition of past actions or fructification in a distant future beyond >> bodily existence, makes ‘time’ a function of karma.Karma possessed a >> tendency of gathering. Every action once performed was believed to >> fructify, and those which do not fructify instantly were bound to be >> stored. Whether meritorious or non-meritorious every action being >> consequential and resulting in fruition after a certain lapse of time >> attributed Karman the property of accumulation until they being fructified >> or exhausted. Samkhya make it a part of the primordial matter (Prakṛti). >> >> 5 Karma is equated with motion. (technology) The idea subsists >> itself in its literary expression and in its basic concept that every >> action is inevitably subjected to fruition. It is also frequently expressed >> in the notion of transference or exchange of Karma. It is said to possess >> downward gravity (adhogurutva) in opposition to or relatively with the soul >> possessing an upward movement. (ūrdhvagurutva). This thought in sense of >> being tied down (due to immoral actions) is expressed very early in the >> concept of the fetters of Varuṇa, whereas the idea continues in later >> period where a man with true insight is not restrained by his actions in >> opposition to those without insight who are tied down to repeated births >> and deaths. (Manusmrithi 6.74) Karma (human action) is determinative of a >> man’s gati is an important concept in relation with the doctrine. In the >> initial literature, the soul was supposed to move by its inherent power >> (svadhā) ( Rig Vedam 1 164) and later because of the accumulated Karmas. Or >> it was the complex of dharmādharma (adṛṣṭa) which decided the future course >> of the soul. The possible courses (gati) or destinies depended upon the >> nature of the acts. The state between two material or gross bodies defined >> as vigraha-gati also finds mention in the literature. The Epics believed >> Karma as a causative force, the past actions surface in the present life >> was a belief thus daiva takes a prominent position in this period Equally >> the importance of human effort is expressed in the Yājñavalkya Smṛti. >> >> 6 Karma (action) is the third category, in the Nyāya-Vaiśeṣika >> (technology) philosophy. After the root ‘kṛ’ the suffix ‘man’ is added and >> the resulting form is karma which meaning is kriyā. Karma means physical >> movement. Like guṇa, karma also inheres in substance. Though it inheres in >> dravya, it is neither dravya nor guṇa; it is an independent category. A >> guṇa is a permanent and tolerable feature of dravya, while a karma is >> transitory feature of it. Kaṇāda ( the rishi scoientist and the >> technologist who anlysed the science) gives the definition of karma thus: >> >> >> >> Eka dravyam aguṇaṃ saṃyoga-vibhāge ṣvana pekṣakāra ṇamiti karma lakṣaṇam. It >> means that karma exists in one substance at a time; it is not a quality >> and it is the immediate cause of conjunction and disjunction. For >> example, a ball is a substance, the movement of the ball remains in the >> ball but it is not a guna. When a ball is thrown to a house-top from the >> earth, there is the disjunction of the ball with the earth and conjunction >> with the housetop. Here the movement of the ball is the cause of the >> conjunction of the ball with the housetop and the disjunction of the ball >> with earth. *So also, each life*. Annaṃbhaṭṭa gives the second >> definition of karma with the help of its generic attribute (jāti). Karma is >> the substratum of the genus karmatva. According to the Nyāya-Vaiśeṣikas, >> the generic attribute karmatva (actionhood) is proved by perception. >> >> 7 Law of Karma refers to the principle of causality where intent and >> actions of individual influence the future of that individual. It is the >> principle of causality applied in the moral field. Every action must >> produce some effects. We cannot make any act without effect or result. An >> action once performed will bring some result. Man, once performs an action, >> has no control over the effect. Krishna says exactly this when he says to >> Arjuna that one’s right is only to the action, never to the fruits there >> of. So the fruit should not be an incentive to action, or rather the motive >> for its performance. We find Krishna here pointing out that, as effects of >> causes and results of actions cannot be stopped, one is to disconnect >> oneself from the fruit of action. In other words, we should not desire for >> any fruit, as it is out of our control and performed our duties without any >> attachment to the fruit. >> >> karmany eva'dhikaras te ma phalesu kadacana >> >> ma karmaphalahetur bhur ma te sango ‘stv akarmani (ii,47) >> >> “To action alone hast thou a right and never at all to its fruits; let >> not the fruits of action be thy motive; neither let there be in thee any >> attachment to inaction” >> >> 8 But at the same time, the Gita seems to giving us a religion by >> which the rule of karma, the natural order of deed and consequences, can be >> transcended. The Gita is a book that does not advocate inaction. However, >> if every action makes one bound to enjoy or suffer the fruit of action, the >> Gita cannot talk about moksa or liberation. We will always be stuck to the >> cycle of birth and death to get the fruit of action we performed. The Gita >> has to recognize a realm of reality where karma does not operate. The >> Gita says that causality does not work where one establishes one’s >> relations with action without attachment; here one is free in his deepest >> being. The chain of karma can be broken here and now, within the flux of >> the empirical world. We become master of karma by developing detachment >> which helps us to attain the ultimate goal of human life, that is, >> liberation (moksa). Niskama Karma is action without desire for fruit or >> result. >> >> 9 Niskama Karma is the way to avoid creating new karma and also >> resolve earlier karma. Niskama Karma is the means for the realization of >> the true knowledge which is the final goal of all living beings. Niskama >> Karma is the ideal path to realize truth. Allocated work done without >> expectations, motives, or thinking about its outcomes tends to purify one’s >> mind and gradually makes an individual fit to see the value of reason and >> benefits of renouncing the work itself. Krishna points that with regard to >> Niskama Karma, there is no relation between action and the result. Niskama >> karma says if we execute action without attachment the natural order of >> karma can be transcended. Binding is as long as motives are there. What >> binds us to the chain of birth and death is not action as but actions >> performed with desire for their fruits. But according to the Gita all >> action are not binding. Only those actions which are motivated by the >> spirit of self-interest, desire and attachment are binding, Actions which >> are done in the spirit of niskama are not binding. The doctrine of niskama >> karma of the Gita does not teach us renunciation of karma (action). >> >> 10 तत्त्ववित् तु महा-बाहो गुण-कर्म-विभागयोः । >> >> गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥ >> >> tattvavit tu mahā-bāho guṇa-karma-vibhāgayoḥ | >> >> guṇā guṇeṣu vartanta iti matvā na sajjate || 28 ||3 >> >> O mighty-armed Arjuna, a person who knows that the soul is aloof from the >> three binding forces of material nature, as well as from the laws of karma, >> does not falsely identify himself as the doer. This is because he >> understands that the senses are engaged in their respective sense objects >> and is aloof from them. So, I think we may have to equate the equation of >> life in many ways to gain control over so many factors. >> >> K Rajaram IRS 27224 >> >> On Mon, 26 Feb 2024 at 21:28, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> >>> >>> -- >>> *Mar*Activity >>> >>> >>> >>> Activity is the basic feature of life. At the ultimate basic, >>> fundamental and foundational level, every activity of everything in the >>> universe is the struggle to return to the speed of light and join the >>> electromagnetic waves. Whatever classifications you confront, atoms, >>> quarks, leptons etc, at the ultimate bedrock level they are just >>> manifestations of electromagnetic waves. Vacuum is the home of >>> electromagnetic waves, whose speed as the speed of light is the ultimate or >>> maximum. The speed of light is the maximum limit to energy. And we are all >>> the manifestations of electromagnetism, basically armed with photons, the >>> units of maximum energy. The most determined symbiotic attempt gets filled >>> and propelled by photons, the ultimate units of consciousness. >>> Enlightenment as the ultimate understanding becomes rapture, the experience >>> of being part of the electromagnetic waves, the ultimate destination or >>> home. >>> >>> All art forms are forms of rapture, of the vacuum. Every symbiotic work >>> or activity is a form of art. All of us are trying to be happy, to feel >>> rapture or experience the ultimate vacuum of the universe. Rapture and >>> vacuum are abstract and not the 3D of the visible spectrum. >>> >>> Correct seeing is seeing with feeling. Otherwise it becomes scientific >>> or mechanical and feelings-less, the ultimately dry or barren, or >>> technological. When you employ a machine, you automatically withdraw your >>> feelings and emotions, stop your own internal hormonal communication, and >>> end the Biospheric symbiosis, the counterfeiting of life. >>> >>> It is time to question economics and economic activity. Today all >>> economic activity is anti nature, anti-ecological and destruction as >>> routine. >>> >>> On the other hand when your work is interaction with nature, >>> automatically you interact with many other life forms and the internal >>> hormonal communications of all of them fuse symbiotically. When you use a >>> machine, you are defeating the basic purpose of your limbs, your life. >>> >>> Justice and morality must get answer only to one question, whether an >>> activity is symbiotic with nature or whether it promotes antibiosis. >>> Unfortunately antibiosis has developed many branches of economic activity, >>> all of which destroy nature. Marketing is the devising of human’s surrender >>> to technology in many new and new ways. >>> >>> Life must be the art of living and not technology of living. >>> >>> YM >>> >> -- >> 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/CAL5XZor4NyapdXyAfO2Ej6f7LFGqtoPk9wbENT18fNeh17%3DPrQ%40mail.gmail.com >> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZor4NyapdXyAfO2Ej6f7LFGqtoPk9wbENT18fNeh17%3DPrQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- > You received this message because you are subscribed to the Google Groups > "iyer123" 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/iyer123/CAL4idhMWjy36uHa6qEus9XDe0P2-nkyknQaGRJaY6Kvehr2HNQ%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAL4idhMWjy36uHa6qEus9XDe0P2-nkyknQaGRJaY6Kvehr2HNQ%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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