The nation is everywhere. descends down when the no-knowhow acts as if
learned, and half knowhow, tries to shut down the learned . Mirror less
Mahabharatham speaks in dwapara yuga itself that; where in the sabha,
elders and learned were there, 100 and more thugs, wielded power, threw
them off, forgetting, a situation, where, what if a single vastra women of
them, were to be dragged down like that; but their motive was simple; grab
all; sent the good ones to forest and arrest their silence. It is not only
here; even Roman nations , highly civilised and the great sectors like
Trivandrum Kings had that starin, of blood in their history; and
ultimately, all the nations were routed.
There used to be a story told in our school days. We all heard.
But a few alone went ahead bravely and endured the hurts externally and
internally; but the learned remained perfectly silent , without any
agreement, which alone is a wonder. The cattles with horns and the lion ;
as long as the cattles remained divided, Lion was comfortable for its food.
Butthe day on which the cattles joined together , the lion had to retreat.
But the cattles brain is only living apart and gets dwindled. Only when
adrenaline pumps in, something will happen. I have 2 stories with me
unreleased from the history and am hesitant. However Thiruvalluvar wrote
that Good and the great have a forbearance to hold the vituperative
actions of the bad; and Valluvar uses a simile; as the earth bears all the
tortures of the earth diggers hurting the earth. No good books of religions
and sanatana dharma (Hinduism is not a religion and emcompasses all the
religions of the earth) advocates any -ISMs, Caste, creed and Race
divisions at all. Few manipulators alone do. If anyone of the country in
india had chopped off the heads of new entrants , there would not have
arisen, the boldness, to enter and rule India; but a few recalcitrants
played their cards inviting them, and the good ones thought GOD will help.
Swadharma is not that. The article is from Maha Periyava Kanchi Kamakoti
peetam. Who is a brahmin is from Vedic scriptures presented by me. But
ashadabutis will rule the roast while Bhava bHutis will be watching around
till they are held; later will say KARMA and GOD'S LEELA. K Rajaram IRS
10624 11624
On Mon, 10 Jun 2024 at 18:57, Markendeya Yeddanapudi <
[email protected]> wrote:
> 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*
>
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