Rajaram Sir, You are a wonderful phenomenon.I wish I can ascend to your level and understand.But unfortunately you may be smeared by the Hindu hating Hindus. YM
On Mon, Jun 10, 2024 at 10:09 PM Rajaram Krishnamurthy < [email protected]> wrote: > Who is Responsible for the Decay of Varna Dharma? > (HinduDharma: Part 6, Siksa (14 chapters)) > > Politicians and intellectuals alike say that jati is part of an > uncivilized system. Why? Who is responsible for the disintegration of such > a worthy an arrangement as varna dharma? > > These are questions that I raised and I shall try to answer them. The > wrong ideas that have developed about varna dharma must be ascribed to the > Brahmins themselves. They are indeed responsible for the decay of an > ages-old system that contributed not only to our Atmic advancement but also > to the well-being of the nation as well as of all mankind. > > The Brahmin relinquished the duties of his birth-the study of the Vedas > and performance of the rites laid down in the Vedic tradition. He left his > birthplace, the village, for the town. He cropped his hair and started > dressing in European style. Giving up the Vedas, he took to the Mundane > learning of the West. He fell to the lure of jobs offered by his white > master and aped him in dress, manners and attitudes. He threw to the winds > the noble dharma he had inherited from the Vedic seers through his > forefathers and abandoned all for a mess of pottage. He was drawn to > everything Western, science, life-style, and entertainment. > > The canonical texts have it that the Brahmin must have no love for money, > that he must not accumulate wealth. So long as he followed his dharma, as > prescribed by the sastras, and so long as he chanted the Vedas and > performed sacrifices, he brought good to the world, and all other castes > respected him and treated him with affection. In fact they looked upon him > as a guide and model. > > Others now observed how the Brahmin changed, how his life-style had become > different with all its glitter and show and how he went about with all the > pretence of having risen on the scale of civilization. The Brahmin had been > an ideal for them in all that is noble, but he strayed from the path of > dharma; and following his example they too gave up their traditional > vocations that had brought them happiness and contentment, and left their > native village to settle in towns. Like the Brahmin they became keen to > learn English and secure jobs in the government. > > For thousands of years the Brahmin had been engaged in Atmic pursuit and > intellectual work. In the beginning all his mental faculties were employed > for the welfare of society and not in the least for his own selfish > advancement. Because of this very spirit of self-sacrifice, his > intelligence became sharp like a razor constantly kept honed. Now the > welfare of society is no longer the goal of his efforts and his > intelligence has naturally dimmed due to this selfishness and interest in > worldly things. He had been blessed with a bright intellect and he had the > grace of the Lord to carry out the duties of his birth. Now, after > forsaking his dharma, it is natural that his intellectual keenness should > become blunted. > > Due to sheer momentum the bicycle keeps going some distance even after you > stop pedalling. Similarly, though the Brahmin seeks knowledge of mundane > subjects instead of inner light, he retains yet a little intellectual > brightness as a result of the "pedalling" done by his forefathers. It is > because of this that he has been able to achieve remarkable progress in > Western learning also. He has acquired expert knowledge in the practices of > the West, in its law and its industries. Indeed he has gained such insights > into these subjects and mastered their finer points so remarkably well that > he can give lessons to the white man himself in them. > > A question that arises in this context is how Vedic studies which had not > suffered much even during Muslim rule received a severe set-back with the > advent of the European. One reason is the impact of the new sciences and > the machines that came with the white man. Granted that much truth was > revealed through these sciences- and this was all to the good up to a > point. But we must remember that the knowledge of a subject per se is one > thing and how we use it in practice ins another. > > The introduction of steam power and electricity made many types of work > easier but it also meant comforts hitherto unthought-of to gratify the > senses. If you keep pandering to the senses more and more new desires are > engendered. This will mean the production of an increasing number of > objects of pleasure. The more we try to obtain sensual pleasure the more we > will cause injury to our innermost being. The new pleasures that could be > had with scientific development and the introduction of machines were an > irresistible lure for the Brahmin as they were to other communities. > Another undesirable product of the sciences brought by the white man was > rationalism which undermined people's faith in religion and persuaded some > to believe that the religious truths that are based on faith and are > inwardly experienced are nothing but deception. The man who did not give up > his duties even during Muslim rule now abandoned them for the new-found > pleasures and comforts. He dressed more smartly that the Englishman, smoked > cigarettes and even learned to dance like his white master. Those who thus > became proficient in the arts of the white man were rewarded with jobs. > > Now the biggest tragedy occurred. > > Up till now all members of society had their hereditary jobs to do and > they did not have to worry about their livelihood. Now, with the example of > the Brahmin before them, members of other castes also gave up their > traditional occupations for the jobs made available by the British in the > banks, railways, collectorates, etc. With the introduction of machinery our > handicrafts fell into decay and many of our artisans had to look for other > means of livelihood. In the absence of any demarcation in the matter of > work and workers, there arose competition for jobs for the first time in > the country. It was a disastrous development and it generated jealousy, > ill-will, disputes and a host of other evils among people who had hitherto > lived in harmony. > > Ill feelings developed between Brahmins and non-Brahmins also. How? > Brahmins formed only a small percentage of the population. But they were > able to occupy top positions in the new order owing to their intelligence > which, as I said before, was the result of the "pedalling" done by their > forefathers. They excelled in all walks of life- in administration, in > academics, in law, in medicine, engineering and so on. The white man made > his own calculations about developing animosity between Brahmins and > non-Brahmins and realised that by fuelling it he could strengthen his hold > on the country. He fabricated the Aryan-Dravidian theory of races and the > seeds of differences were sown among children born of the same mother. It > was a design that proved effective in a climate already made unhealthy by > rivalry for jobs. > > As if to exacerbate this ill-will, the Brahmin took one more disastrous > step. On the one hand he gave up the dharma of his caste and joined hands > with the British in condemning the old order by branching it a barbarous > one in which one man exploited another. But, on the other hand, though he > spoke the language of equality, he kept aloof from other castes thinking > himself to be superior to them. If in the past he had not mixed physically > with members of other castes, it did not mean that he had placed himself on > a high pedestal. we must remember that there was a reason for his not > coming into physical contact with other castes. There have to be > differences between the jatis based on food, work and surroundings. The > photographer needs a dark room to develop his films. To shoot a film, on > the contrary, powerful lights are needed. Those who work in a factory > canteen have to scrupulously clean; but those who dust machinery wear > soiled clothes. This does not mean that the waiter in a canteen is superior > to the factory hand who dusts machines. The man who takes the utmost care > to keep himself intellectually bright, without any thought of himself, > observes fasts, while the soldier, who has to be strong and tough, eats > meat. > > Why should there be bad feelings between the two, between the Brahmin and > the Ksatriya? Does the Brahmin have to come into physical contact with the > Ksatriya To prove that he does not bear any ill-will towards him? If he > intertwined with the Ksatriya he would be tempted to taste meat and such a > temptation might eventually drag him into doing things that militate > against his own duty. Each community has its own duties, customs and food > habits. If all jatis mixed together on the pretext of equality without > regard to their individual ways of life, all work would suffer and society > itself would be plunged into confusion. > > It was with a definite purpose in view that the village was divided into > different quarters: the agrahara (the Brahmin quarter), the agriculturists > quarter and so on. Such a division was possible in rural life but not in > the the new urban way of living. With urbanization and industrialization it > becomes necessary for people belonging to various jatis to work together on > the same shift, sit together in the same canteen to eat the same kind of > food. The Brahmin for whom it is obligatory to observe fasts and vows and > to perform various rites was now seen to be no different from others. > Office and college timings were a hindrance to the carrying out of these > rites. So the Brahmin threw them to the winds. He had so far taken care to > perform these rites with the good of others in mind. Like a trustee, he had > protected dharma for the sake of society and made its fruits available to > all. > > All that belonged to the past. Now the Brahmin came forward proclaiming > that all were equal and that he was one with the rest. All the same he > became the cause of heart-burning among others and -ironically enough- in > becoming one with them he also competed with them for jobs. That apart, > though he talked of equality, he still thought himself to be superior to > others, in spite of the fact that he was not a bit more careful than they > about the performance of religious duties. Was this not enough to earn him > more hatred? > > The Brahmin spoiled himself and spoiled others. By abandoning his dharma > he became a bad example to others. as a matter of fact, even by strictly > adhering to his dharma the Brahmin in not entitled to feel superior to > others. He must always remain humble in the belief that "everyone performs > a function in society; I perform mine". If at all others respected him in > the past and accorded him a high place in the society it was in > consideration of his selfless work, his life of austerity a, discipline and > purity. Now he had descended too such depths as to merit their most > abrasive criticism. > > It is my decided opinion that the Brahmin is responsible for the ruin of > Hindu society. Some people have found an explanation for it. The Brahmin, > if he is to be true to his dharma, has to spend all his time in learning > and chanting the Vedas, in performance sacrifices, in preserving the > sastras, etc. What will he do for a living? If he goes in search of money > or material he will not be able to attend to his lifetime mission- and this > mission is not accomplished on a part-time basis. And if he takes up some > other work for his livelihood, he is likely to became lax in the pursuit of > his dharma. It would be like taking medicine without the necessary diet > regimen: the benign power gained by the Brahmin from his Vedic learning > will be reduced and there will be a corresponding diminution in the good > accruing to mankind from his work. > > This is one reason why Brahmin alone are permitted by the shastras to beg > for their living. In the past they received help from the kings_ grants of > lands, for instance-in consideration of the fact that the dharma practised > by them benefited all people. But the shastras also have it that the > Brahmins must not accept more charity than what is needed for their bare > sustenance. If they received anything in excess, they would be tempted to > seek sensual pleasures and thereby an impediment would be placed to their > inner advancement. There is also the danger of their becoming submissive to > the donor and of their twisting the sastras to the latter's liking. It was > with a full awareness of these dangers that in the old days the Brahmins > practised their dharma under the patronage on the rajas(accepting charity > to the minimum and not subjecting themselves to any influence detrimental > to their dharma). > > The argument of those who have found an excuse for the conduct of latter > days Brahmins goes thus. "Brahmins ceased to receive gifts from rulers > after the inception of British rule. How can you expect them to live > without any income? Force of circumstances made them to English education > and thereafter too seek jobs with the government. It is unjust to find > fault with them on that score. " > > There is possibly some force in this argument but it does not fully > justify the change that has come over Brahmins. Before the British, the > Moghuls ruled us and before them a succession of sultanates. During these > periods a few pandits must have found a place in the darbar. But all other > Brahmins adhered to their dharma, did they not, without any support from > any other ruler? The phenomenon of the Brahmin quarter becoming deserted, > the village being ruined, all pathasala (the Vedic school) becoming forlorn > and the lands(granted to Brahmins)turning into mere certificates is not > more than a hundred years old. Did not Vedic dharma flourish until a > generation ago? > > The Vedic religion prospered in the past not only because of the patronage > extended to the Brahmins by the Hindu rulers. People belonging to all > varnas then were anxious that it should not become weak and perish. They > saw too it that the Brahmin community did not weaken and contributed > generously to its upkeep and to the nurturing of the Vedic tradition. Today > you see hundreds of Vedic schools deserted. There are few Brahmin boys > willing too study the scriptures. Who had raised the funds for the Vedic > institutions? [In Tamil Nadu] the Nattukottai Nagarattars, Komutti Cettis > and Vellalas > <https://www.kamakoti.org/hindudharma/part3/referp3.htm#KOMMUTTI%20CETTIS%20AND%20VELLALAS>. > The work done by Nagarattars for our temples is indeed remarkable. > Throughout Tamil Nadu, if they built a temple they also built a Vedic > school with the belief that the Vedas constituted the "root" of the temple. > This root, they felt, was essential to the living presence of the deity in > the temple and for the puja conducted there. Similarly, the big landowners > among the Vellalas made lavish donations to the Vedic schools. > > If the Brahmin had not been tempted by the European life-style and if he > were willing to live austerely according to the dictates of the sastras, > other castes would have come forward to help him. It is not that the others > deserted him. He himself ran away from his dharma, from his agrahara, from > his village and from the Vedic school because of his new appetite for the > life of luxury made possible with the new technology of the West. He forgot > his high ideals and paid scant respect of the principle that the body's > requirements are not more that what it takes- in physical terms- to help > the well-being of the Self. All told the argument that the Brahmin was > compelled to abandon his dharma because he was denied his daily bread does > not hold water. We cannot but admit that the Brahmin became greedy, that he > yearned far more that what he needed for his sustenance. > > Let us concede that the Brahmin left his village because he could not feed > himself there and came to a city like Madras. But did he find contentment > here? What do we see today in actual practice? Suppose a Brahmin received a > salary of Rs1000 in Madras today. If he gets a job in Delhi with double the > salary he runs off there. When he goes to Delhi he would abandon totally > the dharma he was able to practise at least to a small extent in Madras. > Later, if he were offered $4000 a month in America he would leave his > motherland for that country, lured by the prospect of earning a fortune. > There, in the United States, he would become totally alienated from his > religion, from his dharma, from all his money. The Brahmin is willing to do > anything, go to any extent, for the sake of money. For instance, he would > join the army if there was a promoter of more income in it. If necessary he > would even take to meat and to drinking. The usual excuse trotted out for > the Brahmin deserting his dhamma does not wash. > > I will go one step further. Let us suppose that, following the import of > Western technology, other communities also became averse to observing their > respective dharmic traditions. Let us also assume that, with their thinking > and feelings influenced by the Aryan-Dravidian theory concocted by the > English, these castes decided not to support the Brahmins any longer. Let > us further assume that to feed himself(for the sake of a handful of rice) > the Brahmin had to leave hearth and home and work in an office somewhere > far away from his native village. Were he true to his dharma he would tell > himself: "I will continue to adhere to my dharma come what may, even at the > risk of death". With this resolve he could have made a determined effort to > pursue Vedic learning and keep up his traditional practices. > > There is no point, however, in suggesting what people belonging to the > generation that has gone by should have done. I would urge the present > generation to perform the duties that the past generation neglected to > perform. To repeat, you must not forsake your dharma even in the pain of > death. Are we going to remain deathless? As it is we accumulate money and, > worse, suffer humiliation and earn the jealousy of others and finally we > die losing caste by not remaining true to our dharma. > > Is it not better than to starve and yet to be attached firmly to our > dharma so long as there is breath in us? Is not such loyalty to our dharma > a matter of pride? Why should we care about how others see us, whether they > honour us or speak ill of us? So long as we do not compete with them for > jobs they will have no cause for jealousy or resentment. Let them call us > backward or stupid or think that we are not capable of keeping abreast of > the times. As we are not already there but of ridicule? Let us be true to > our dharma in the face of the mockery of others, even in the face of death. > is not such a lot preferable to suffering the slings of scorn and criticism > earned by forsaking our dharma for the sake of filling our belly? People > nowadays die for their motherland; they lay down their lives for their > mother tongue. They do not need a big cause like the freedom of the country > to be roused to action: they court death, immolate themselves, even for a > cause that may seem trivial like the merger of a part of their district in > another. Was there any demonstration of faith like this, such a willingness > to die for a cause or a belief, when the British came here with their > life-style? At the same time did we protect our dharma with courage, in the > belief that even death was a small pride to pay for it? > > The Lord himself has declared in the Gita that it is better to die abiding > by one's dharma that prosper through another man's dharma ("nidhanam > sreyah > <https://www.kamakoti.org/hindudharma/part3/referp3.htm#NIDHANAM%20SREYAH>"). > Brahmins who had seen no reason to change their life-style during the long > Muslim period of our history changed it during British rule. Why? New > sciences and machinery came with the white man. The motor car and > electricity had their own impact on life there. Brahmins were drawn to > comforts and conveniences not thought of before. This could be a reason for > their change of life, but not a justification. > > The Brahmin is not to regard his body as a means for the enjoyment of > sensual pleasures but as an instrument for the observance of such rites as > are necessary to protect the Vedas- and the Vedas have to be protected for > the welfare of mankind. The basic dharma is that to the body of the Brahmin > nothing must be added that incites his sensual appetite. It was a > fundamental mistake on the part of the Brahmin to have forgotten the spirit > of sacrifice that incites his dharma and become a victim of the pleasures > and comforts easily obtained from the new gadgets and instruments. There is > pride in adhering to one's dharma even when one is faced with adverse > circumstances. Brahmins(during British rule) committed a grave mistake by > not doing so and we are suffering the consequences. See the ill-will in the > country today among children of the same mother. We have created suffering > for others also. At first Brahmins were denied admission to colleges and > refused jobs. Now things have come to such a pass that other communities > also suffer the same fate. > > All was well so long as man, using his own innate resources, lived a > simple life without the help of machines. With more and more factories and > increasing machine power, life itself has become complicated. The situation > today is such that everyone is facing difficulties in getting admission to > college or in getting a job. > > People ask me: "What is the remedy today? Do you expect all Brahmins to > leave their new life-style and return Vedic learning? "Whether or not I > expect them to do so and whether or not such a step seems possible, I must > ask them to do so( to return to their Vedic dharma). Where is the need for > a guru-pitha or a seat on which an acarya is installed if I am to keep my > mouth shut and watch idly as the dharma that is the source of everything is > being endangered? Even if it seems not possible (Brahmins returning to the > dharma of their birth) it must be shown to be possible in practice: that is > the purpose of the institutions called mathas. They must harness all their > energies towards the attainment of this goal. > > During the years of the freedom struggle some people wondered whether the > white man would quit because of satyagraha. Many things in this world > regarded as not being within the realm of possibility have been shown to be > possible. It is not for me to say that this(return of all Brahmins to the > Vedic dharma) is not possible; to take such a view would be contrary to our > very dharma. it is up to you to make it possible in practice or not to make > it possible. All I can do is to keep reminding you of the message of the > dharmasastras. > Brahmins and Non-Brahmins > (HinduDharma: ) > > What about non- Brahmins? Is it not necessary for them too to become pure > within? Even if they do not have to perform Vedic rituals or chant mantras, > they too have to become cleansed inwardly by doing their alloted work. > Whatever his caste or jati, if a man performs his hereditary work in a > spirit of dedication to Isvara he will become liberated. This is stated > clearly in the Gita > <https://www.kamakoti.org/hindudharma/part5/referp5b.htm#STATED%20CLEARLY%20IN%20GITA>:"Svakaramana > tam abhyarcya siddhim vindati manavah. " > > One man has the job of waging wars, another that of trading and rearing > cattle, a third has manual work to do. What work does the Brahmin do for > soceity? > > Is not he grace of the Supreme-Being important even in worldly life? The > Brahmin's vocation is doing such works as would enable all jatis earn this > grace. The devas or celestials are like the officials of the Paramatman. It > is the duty of the Brahmin to make all creatures of the world dear to them. > The work he performs, the mantras he chants are intended to do good to all > jatis. Since he has to do with forces that are extra-mundane, he has to > follow a religious discipline of rites and vows more strictly than what > others have to follow so as to impart potency to the mantras. If it were > realised that he has to perform rituals and observe vows for the sake of > other communities also, people would not harbour the wrong notion that he > has been assigned some special [ priveleged] job. > > Apart from this, the Brahmin has to learn the arts and sastras that > pertain to worldly life, the traits and vocations of all other castes and > instruct them in such work as is theirs by heredity. His calling is that of > the teacher and he must not do other jobs. His is a vocation entailing > great responsibility and is more important than the job of affording bodily > protection to people, or of trade or labour. For the Brahmin's duty is to > preserve the arts and crafts and other skills by which other communities > maintain themselves to nurture their minds and impart them knowledge. > > If the man discharging such a responsibility is not mentally mature, his > work will not yield the desired results. If he himself is not noble of mind > he will not be able to rise others to a high level. At the same time, he > has a handicap which he does not share with others. If he believes that he > is superior to others because he does intellectual work, he will only be a > hindrance to himself. That is why the Brahmin has to be rendered pure. > Since there are reasons for him to feel superior to others, there must be > the assurance that he does not suffer from the least trace of egoism and > arrogance. That is why he is tempered by means of the forty samskaras > <https://www.kamakoti.org/hindudharma/part5/referp5b.htm#SAMSKARAS> and > his impurities wrung out. > > If the mantras are to be efficacious, the one who chants them must be > disciplined and must observe a variety of vows. There is, for instance, the > mantra to cure a person stung by a scorpion. The man who chants it must > observe certain strict rules. If he is lax in the matter, the mantra will > have no effect- this is what the mantrikas themselves say. There are rules > for the recitation of each mantra, a time when it is to be chanted and when > it is not to be. If the rules are violated it will have no effect. It is > said that the mantras are more efficacious when recited during eclipses. > > A Vedic sakha contains all the rites needed to be performed by a Brahmin > to become pure within. > > K Rajaram IRS 10624 > > On Mon, 10 Jun 2024 at 09:49, Markendeya Yeddanapudi < > [email protected]> wrote: > >> >> >> -- >> *Mar*The Modern Socioeconomic Education- Inquisition >> >> >> >> The word Brahmin, which means one who developed scholarship in the >> creation aspect of nature, designated as the creation of the God Brahma is >> now made into pejorative, very shamelessly, by the modern Basmasuras-the >> Economists and Cartesian scientists, hiding in the mask of fighting for the >> cause of the oppressed, superstitions etc. >> >> For them Brahmanism is a pejorative. Our own Rishi system of education >> was based on the direct perception of, in and as nature, where nature was >> one’s own anatomy; the macro body. The education became feeling and became >> part of the student’s internal hormonal communication to the seven >> octillion cells. The cells automatically adjusted the day today living. >> Education and day today life were connected. Every organism was student, >> and the exhalations and sounds of each organism, automatically were >> breathed in, which transformed into hormones. The Biosphere participated in >> one’s education and day today life as the great emotional complement. >> Nature was the great and grand college. >> >> From the nature centric education of ours, we have now landed on the >> machine-centric education, where actual learning is gradually usurped by >> computers and Robots, with nature no longer as a part and partner. >> >> The mechanical paradigm of education and Socio-economy is a transplant >> from the west. It started with the western inquisitions. In the medieval >> period many, may be hundreds or thousands of women in Europe were branded >> as witches and horribly tortured. In the court of King James where hundreds >> of women were tortured after being branded as witches, the saying was that >> nature shall be tortured to make her disclose her secrets. The same >> inquisition was the method adopted for the extermination of whole >> populations, the gigantic genocides, in the Americas, Australia and in many >> islands. In India the same inquisition was adopted to kill lakhs of people, >> burnt on stakes by priests like Xavier. The mechanical paradigm based on >> total indifference to feelings and emotional perception based on direct >> interaction with nature, branded as bias, arrived as the band wagon along >> with the witch hunting religion. >> >> In our country our Rishis saw God everywhere, and nature was Divine. >> Every life form was sacred. There was a wonderful barter system, where each >> caste inspired by the God of the particular caste Temple, produced its >> caste specialization based products to the society and received in return >> its needs from the society, under the Divine ordained Barter economy. There >> were no inquisitions called examinations, marks and grades and merit >> stampings or failure branding, the basic features of modern education where >> the whole nature is not an emotional, perception and understanding >> complement. >> >> The inquisition that centered mainly on the unfortunate women branded as >> witches, changed into the torture and extermination of whole nature. Today >> the real meaning of economics is using up and destroying nature >> continuously so that we make way for the ultimate doom, so that may be, >> after a million years nature starts evolution again. Today the economics >> dominated education is inquisition against God or nature. Industrialization >> is torture of nature. >> >> There are today isolated pioneers who are trying to revive nature in >> small pockets of land. To their pleasant surprise they are finding nature >> responding wonderfully, with the dead lakes, waterfalls, small rivulets and >> the whole flora and fauna reviving. They are not using any technology or >> science, but painfully putting ants, insects, dungs etc and watering them. >> Miraculously nature is returning, and they are finding again the revived >> flora and fauna and the water bodies. Cow which we call Kamadhenu is >> playing a wonderful part in the revival of nature. >> >> If only we become sane and start parks where nature is completely free, >> free from economic tampering, nature will bounce back and hopefully we >> partner with the Biosphere in our education. >> >> As it is, you cannot go on destroying and doing economics. Because there >> may be no nature left to destroy, euphemized as economic activity. >> >> There are pioneers in nature farming, where they are leaving nature to >> produce on its own, without the use of pesticides, chemical fertilizers >> etc,leaving the fruits and vegetables ti animals, insects etc and consuming >> only the balance. To their pleasant surprise, they are finding a lot of >> surplus left to them.Famines, unemployment etc are due to modern economics. >> Nature feeds all. It just needs freedom. The pioneers of nature farming are >> leaving a few cows in the free nature farm, where their tampering is nil or >> minimum. There is need for free nature parks. >> >> YM >> >> Chat GPT >> >> Your essay provides a detailed critique of modern socioeconomic and >> educational paradigms, highlighting their departure from nature-centric >> approaches. Here are some key points that summarize your arguments and >> provide additional context: >> >> >> >> 1. **Nature-Centric Education:** >> >> - Traditional education, as described by the Rishis, was deeply >> integrated with nature. It was holistic, involving direct interaction with >> the environment, which was seen as divine. This approach facilitated a >> natural, organic form of learning, deeply connected to the human body's >> internal processes and emotions. >> >> >> >> 2. **Mechanical Paradigm and Western Inquisitions:** >> >> - The shift to a mechanical and machine-centric education system is >> critiqued as a transplant from the West, which historically involved the >> torturing of women branded as witches and the extermination of indigenous >> populations. This Western inquisition mindset, which sought to dominate and >> extract nature’s secrets through force, is seen as the precursor to modern >> industrialization and mechanized education. >> >> >> >> 3. **Economic Exploitation and Environmental Degradation:** >> >> - Modern economics is portrayed as inherently destructive, >> continuously exploiting nature to the point of eventual collapse. This is >> contrasted with traditional systems where nature was revered and economic >> activities were more sustainable and balanced. >> >> >> >> 4. **Reviving Nature:** >> >> - There are contemporary efforts to revive nature through small-scale, >> organic interventions. These efforts, which eschew modern technological >> interventions in favor of natural processes, are reportedly yielding >> positive results, demonstrating nature's resilience and ability to >> regenerate if left undisturbed. >> >> >> >> 5. **Nature Farming and Sustainable Practices:** >> >> - Nature farming practices, which involve minimal human intervention >> and allow natural ecosystems to flourish, are suggested as alternatives to >> modern agricultural methods. These practices reportedly result in surplus >> production without the adverse effects associated with industrial >> agriculture. >> >> >> >> 6. **Call for Change:** >> >> - The essay calls for a return to nature-centric practices, including >> the establishment of free nature parks and a reevaluation of economic >> activities that harm the environment. The underlying message is that >> sustainable coexistence with nature is possible and necessary for long-term >> survival. >> >> >> >> ### Additional Context and Considerations >> >> >> >> - **Historical Context:** >> >> - The description of historical inquisitions and genocides provides a >> stark reminder of the violent methods used in the past to subjugate both >> people and nature. It’s important to consider how these historical events >> have shaped contemporary attitudes towards nature and economics. >> >> >> >> - **Modern Challenges:** >> >> - While the critique of modern education and economics is robust, >> implementing large-scale changes to these systems poses significant >> challenges. It requires a fundamental shift in values, policies, and >> societal structures. >> >> >> >> - **Interdisciplinary Approaches:** >> >> - Solutions may lie in interdisciplinary approaches that combine >> traditional knowledge with modern science to create sustainable practices. >> Collaborative efforts between ecologists, economists, educators, and >> indigenous communities could foster innovative solutions that respect both >> nature and human needs. >> >> >> >> Your essay calls for a profound reevaluation of how we interact with and >> learn from nature, advocating for a return to more harmonious and >> sustainable practices. It challenges us to rethink our current trajectories >> and consider the long-term consequences of our actions on the environment. >> > -- *Mar* -- 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]. 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