NATURE TEACH US ALL
“Nature's Education is All-Encompassing and Inclusive:
In nature, there are no artificial boundaries between
fields of study. The division into separate academic
faculties, each with its own focus, is seen as a flaw
in the university system. Nature’s education, by contrast,
is an all-encompassing experience where all knowledge is
interconnected, and learning happens through harmonious,
emotional, and physical interactions between organisms.” YMji
I Prakriti (Sanskrit: प्रकृतिi) is "the original or natural form
or condition of anything, original or primary substance" It is a key
concept in Hinduism, formulated by its Sāṅkhya school, where it does not
refer to matter or nature, but "includes all the cognitive, moral,
psychological, emotional, sensorial and physical aspects of reality",
stressing "Prakṛti's cognitive, mental, psychological and sensorial
activities". Prakriti has three different innate qualities (gunas), whose
equilibrium is the basis of all observed empirical reality as the five
panchamahabhootas namely Akasha, Vayu, Agni, Jala, Pruthvi. Prakriti, in
this school, contrasts with Puruṣa, which is pure awareness and
metaphysical consciousness. The term is also found in the texts of other
Indian religions such as Jainism] and Buddhism.
2 Prakriti (Sanskrit: प्रकृति) is an early Indic concept meaning
"making or placing before or at first, the original or natural form or
condition of anything, original or primary substance". The term is
discussed by Yāska (~600 BCE) in Nirukta, and is found in numerous Hindu
texts It connotes "nature, body, matter, phenomenal universe" in Hindu texts
3 In Sāṃkhya puruṣha signifies the observer, the 'witness'. Prakṛti
includes all the cognitive, moral, psychological, emotional, sensorial and
physical aspects of reality. It is often mistranslated as 'matter' or
'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that
distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental,
psychological and sensorial activities. Moreover, subtle and gross matter
are its most derivative byproducts, not its core. Only prakṛti acts.
4 Pancha Prakriti
In Indian languages derived from Sanskrit roots, Prakriti refers to the
feminine aspect of all life forms, and more specifically a woman is seen as
a symbol of Prakriti.
In Hinduism, the concept of Prakriti is thoroughly mentioned. According to
Sanskrit scriptures, Brahma Vaivarta Purana, Devi Mahatmya and Devi
Bhagavata Purana, five Hindu goddesses are considered as the complete
feminine personification of Prakriti – Saraswati, Lakshmi, Parvati, Gayatri
and Radha. Together these five goddesses are worshiped as Pancha Prakriti.
In Hindu cosmology, Prakṛti is the feminine aspect of existence, the
personified will and energy of the Supreme (Brahman); while in Shaktism,
the Goddess is presented as both the Brahman and the Prakṛti. In
Samkhya-Yoga texts, Prakriti is the potency that brings about evolution and
change in the empirical universe. It is described in Bhagavad Gita as the
"primal motive force". It is the essential constituent of the universe and
is at the basis of all the activity of the creation. In Vishishtadvaita
Vedanta, Prakṛti is one of the six substances (dravya). The guṇas
(qualities) are the attributes of primordial Nature (Prakṛti), and not its
constituents, unlike Sāṅkhya. These qualities are inseparable from Prakṛti,
but not identical with it and inextricably related to Ishvara. Prakṛti in
Vishishtadvaita Vedanta is limited above by the eternal manifestation
(nityavibhuti) whereas it's infinite in Sāṅkhya. According to Dvaita
Vedanta, Prakṛti is the material cause (Satkaryavada) of the world.
Prakriti is closely associated with the concept of Maya within Hindu
texts.In Jainism the term "Prakriti" is used in its theory of Karma, and is
considered "that form of matter which covers the perfections of the soul
(jiva) and prevents its liberation". According to Samkhya and the Bhagavad
Gita Prakrti or Nature is composed of the three guṇas which are tendencies
or modes of operation, known as rajas (creation), sattva (preservation),
and tamas (destruction). Sattva encompasses qualities of goodness, light,
and harmony Rajas is associated with concepts of energy, activity, and
passion; so that, depending on how it is used, it can either have a
supportive or hindering effect on the evolution of the soul. Tamas is
commonly associated with inertia, darkness, insensitivity. Souls who are
more Tamasic are considered imbued in darkness and take the longest to
reach liberation. In Samkhya, prakriti, comprising the three gunas, exists
in equilibrium before the cosmos manifests, neutralizing each other's
properties. Samkhya argues that the complex and purposeful nature of the
world suggests that it exists for the sake of something else, particularly
the conscious souls. This view suggests that prakriti, though unconscious,
serves to aid the liberation of the soul, similar to how milk nourishes a
calf.
II Bhagavad Gita
The Bhagavad Gita emphasize the role of prakriti as the material energy of
the universe, created and controlled by God (Krishna), and its distinction
from purusha in different verses In Chapter 4 verse 6, Krishna describes
prakriti as His own power, through which He manifests in the world. In
Chapter 7 verse 4 and 5, Krishna mentions two types of prakriti: Earth,
water, fire, air, space, mind, intellect, and the sense of ego comprise the
eight component parts of my energy known as prakriti. This is the inferior
prakriti, but you should also know about my higher prakriti, which is
distinct from it. This is the element of life, O mighty one, the jiva
bhuta, by means of which this world is held in place. — Bhagavad Gita,
Chapter 7, verse 4-5
In Chapter 13 verses 19–23, Krishna discusses the eternal nature of
both prakriti and purusha, as well as their distinction. You should
understand that both prakriti (matter) and purusha (spirit) have no
beginning. You should also know that all transformations and the gunas have
their origin in prakriti. — Bhagavad Gita, Chapter 13, verse 19[26]
III Yoga Sutras
In the Yoga Sutras of Patanjali, prakriti is described as encompassing the
entire cosmos including its physical aspects. It is characterized by the
three gunas - sattva, rajas, and tamas. However, the emphasis within the
text primarily is on the psychological manifestations of these guṇas.
Sattva, the purest guna, is associated with qualities like lucidity,
tranquility, wisdom, discrimination, detachment, happiness, and
peacefulness when expressed in the mind (citta). Rajas is characterized by
traits like hankering, power, and various forms of movement and creative
activity. Tamas is marked by qualities such as ignorance, delusion,
lethargy, and disinclination toward constructive activity. These
psychological attributes reveal the nature of the gunas in Yoga.
IV Mula Prakruti can be translated as "the root of nature" or "root
of Prakruti"; it is a closer definition of 'fundamental matter'; and is
often defined as the essence of matter, that aspect of the Absolute which
underlines all the objective aspects of Nature. While plain Prakruti
encompasses classical earth element, i.e. solid matter, Mula Prakruti
includes any and all classical elements, including any considered not
discovered yet (some tattvas.)
2 In the Prasthānatrayī meticulously narrates the whole
process of creation:
“paramātmā akāmayata samaṣṭi vyaṣṭirūpajagat sṛṣṭyarthaṃ saṃkalpayāñcakāra
| tatsaṃkalpaprakāramāha bahu syāṃ prajāyeyeti devamanuṣyadirūpeṇa bahu
syām | jagadutpādayituṃ prakṛtipuruṣadvārā pradhānapuruṣādirūpeṇa
bhaveyamiti saṃkalpitavān |” (Taittiriya-upaniṣad 2/6/3, p.378)
“Parabrahman resolved, may I be many, *may I grow forth* through the
creation of Prakṛti-Puruṣa, Pradhāna-Puruṣa, devas, humans, etc.”
{KR People who may be confused between west creation and our creation
and manifestation words used as to which? MAY I GROW- these words (vyasti
roopa jagat) is the MANIFESTATION ONLY ; out of the mula prakrti that
already existed as Brahmam alone existed, (matter can neither be created
nor be destroyed Physics) and thus manifestation alone was there; from
that mula prakrkriti were created many objects with the MODIFICATIONS OF
THAT MATTER. }
3 ow we explain the creation in detail according to Brahmasūtra
(2/3/16, p.229) and Bhagavad-Gītā (9/10, pp.207-208).
“tasmāccaikasmāt pradhānapuruṣayugalādekaṃ brahmāṇḍamudpadyate”
(Bhagavad-Gītā 9/10, p. 208).
“From each pair of Pradhāna-Puruṣa is produced a brahmānda (what we have
loosely been calling ‘world’).”
Focusing now on a single brahmānda, he further explains that the brahmānda
which itself comprises fourteen lokas (realms). Since there are ananta
Pradhāna-Puruṣas, and brahmāndas are produced. In the process first
Parabrahman inspires Akṣarabrahman. Then a series of creations emerge from
Pradhāna-Puruṣa. As a result, the body of the world is produced. We have to
keep it in mind that this brahmānda in the form of īśvara, Vairāja Puruṣa
is a sentient entity.
When we look at the entire creation a natural question emerges that who is
the efficient cause and the material cause of this creation? The answer is
Parabrahman. By re-entering and empowering each new element of the order is
created, He takes the process further.
“tasmācca vairajapuruṣād brahmā viṣṇur maheśaceti mitho bhinnacetanāstrayo
devā samudpadyate |” (Brahmasūtra 2/3/16, p.229).
“From Vairāja Puruṣa originates Brahmā, Viṣṇu and Maheśa, each with own
īśvara-selves, and then from Brahmā (enabled by Parabrahman and
Akṣarabrahman) extends the rest of the creation for jīvas.
4 This starts with Marici, the first son of Brahmā, and others like
him who supervise the procreation and protection of life, and hence are
called Prajāpatis (literally, ‘lords of the people’). Then, Kaśyapa and
others emerge who are like him and also inherit the role of Prajāpatis.
Finally, from them are formed Indra and other devatās (divinities), daityas
(demons), humans, animals, vegetation, and all other moveable and immovable
life-forms Exclusively, each brahmānda is said to encompass fourteen realms
or lokas. Of these, the eighth from the bottom, called Mṛtyuloka, relates
to the earth, where humans inhabit. Above Mṛtyuloka, the higher realms
(jointly called ‘svarga’) are inhabited by devatās, seers and higher
beings, while the lower regions (called ‘pātāla’ as a group) are inhabited
by daityas, nocturnal creatures, and lower beings. Individually,
fourteen-realm brahmānda is stated to have aṣṭa āvaraṇa, or ‘eight
sheaths’. These material components refer to, in ascending order, pṛthvī,
jala, teja, vāyu, ākāśa, ahaṃkāra, mahattattva and prakṛti (i.e., both
Pradhāna-Prakṛti and Mūla-Prakṛti).
5 The definition and description of prakṛti aforesaid largely refer
to Mūlaprakṛti alone. It is the Mūlaprakṛti (Mahāmāyā) that is
beginningless, eternal, unborn, uncreated, and unmodified (nirvisesa). The
three guṇas, namely sattva, rajas, and tamas are its properties. The state
of equilibrium of three guṇas (samyavastha) is known as Mūlaprakṛti. It is
the Mūlaprakṛti that is described as nirviseṣa, because it stands for the
state of equilibrium of three guṇas during which it remains unmodified into
its evolutes such as pṛithvi, jala, etc. The Mahāmāyā i.e. Mūlaprakṛti is
the power and instrument wielded by God Parabrahman.
The Sruti says:
“Māyām tu prakṛtim viddhi mayinam tu mahesvaram.” (Svetāśvatara-upaniṣad
4/10)
Mūlaprakṛti is māyā; and the Lord of māyā (i.e.Māyin) is Parabrahman. In
other words, the Lord (supreme), the supporter (ādhara), the controller
(niyantā) or (preraka) and the Immanent Self (of Mūlaprakṛti) is
Parabrahman (the Lord of lords). Prior to all creations, an infinite number
of pradhānas (lower prakṛtis) and their lords (puruśas/īśvaras) lay dormant
in seed-like forms in the womb of Mūlaprakṛti.
Since they all lie in a subtle unmanifest form in the womb of
Mūlaprakṛti, it is described as the Original/First Unmanifest
(Mūla-avyakta/Prathamaavyakta) and as the subtlest (sūkṣmarūpa). As it is
an unconscious-unintelligent principle, it is bereft of knowledge and
self-luminosity. It, therefore, is called ‘jada’ i.e. inert. However, when
it is united with its lord Mūlapuruṣa, because of his permeation and
presidency (adhisthana) over it, Mūlaprakṛti too as if becomes sentient
(like a human body by being pervaded by the soul from within), and hence,
at times described as ‘caitanyarupa’. Mūlaprakṛti, by its very nature, in
itself unconscious-inert, appears to be sentient on account of entry and
pervasion of Mūlapuruṣa in it, and hence becomes caitanyarupa. The
conscious (cidrupa) souls (jīvas) and cosmic selves (īśvaras) rest dormant
in the bosom of Mūlaprakṛti during the period of final dissolution
(atyantikapralaya). Therefore, Mūlaprakṛti, which in itself is inert, but
has cetana-varga (jīvas and īśvaras) resting in it, -is called
‘Jada-cidatmika’.
It is called ‘parartha’ because it evolves for the (purpose) benefit
of jīvas and īśvara. It does not evolve for self-enjoyment but evolves for
the sake of jīvas and īśvaras. The Sruti says:
“It (Mūlaprakṛti) procreates innumerable offsprings (pradhāna / lower
prakṛtis) of its kind.” (Chāndogya-upaniṣad XII 6/2/1)
In other words, from the Mūlaprakṛti originate an infinite number of lower
prakṛtis called pradhāna as its offsprings (prajā). It also is regarded as
the resting field (kśetra) of all the jīvas and īśvara together with all
evolutes of pradhāna. This point is explained thus: The māyā-prakṛti is
like the soil on the earth. The jīvas resting dormant in it are like the
seeds lying buried in the soil. Puruṣa i.e. īśvara is like a cloud pregnant
with water. Just as by the shower of the rain from the clouds the water
comes in contact of seeds lying in the soil and they sprout, so do the
jīvas lying dormant in mays wake up to activity by the contact of puruṣa
(īśvara) with māyā, prakṛti, at the will of Parabrahman.
V Teachings of the Nature:
2.1. Values in Chapter 2 of the Gita of Sthitaprajna - knowledge yoga. The
second chapter gives the concepts of Prakriti, Purusha, Soul, and
Sthitaprajna. The Gita describes Sthitaprajna as a nobleman or perfect
person who possesses all noble values. The values of a sthitaprajna are: He
is free of all mental desires and unaffected by sorrows. For him, pain and
pleasure are interchangeable He is truthful, understands the soul,
understands the life cycle, and practices his Swadharma. He is unmoved by
worldly desires and treats victory and defeats equally. He follows Vedas’
teachings. He acts solely for the sake of action - in the yoga spirit. He
is free of emotion, fear, and rage. He is detached from everything and has
a clear mind. He is firmly established in God.
2.2. Divine Qualities are discussed in Chapter 16 of the Gita: Human
beings' divine and demonic tendencies have been pitted against each other
since time immemorial, as detailed in Chapter 16. Divine tendencies are a
set of twenty-six values that one should cultivate: Fearlessness (trust in
God and his protection), Wholesome purities of mind/heart (transparency to
truth), Consistency (in seeking wisdom and practicing yoga), Almsgiving
(charity), Self-restraint (power to control senses), Religious rites (as
per Vedas and other great scriptures), Right study (of great scriptures),
Self-discipline (tapas, celibacy, practice by discrimination), Sincerity
(truthfulness, honesty), Non-injury (ahimsa), Sincerity, Absence of wrath
(akrodha), Renunciation (tyaga), Peaceful (divine quality shanti) (divine
quality shanti), Absence of blaming, Compassion (Daya), Absence of greed,
Gentleness, and Modesty (feeling shame at any wrongdoing and willing to
correct oneself), Absence of agitation (to avoid physical and mental
roaming), Character radiance (Tejas, through meditation), forgiveness
(kshama), Patience, bodily cleanliness, and mental purity Non-hatred, a
lack of arrogance (absence of excessive pride).
2.3. True Knowledge is described in Chapter 13 of the Gita: True
knowledge is a true understanding of the creator and his creation. A man of
true knowledge has twenty values: Absence of Self Worship-fullness, Absence
of Self-egoism, Non-attachment Life cycle analysis, Lack of attachment to
family members One sharpness of mind, Devotion to the Dharma and God I
enjoy spending time by myself. a lack of interest in people and company,
Keeping in view the purpose of true knowledge, and Stability in the
knowledge of truth commission to wisdom.
2.4 Values in chapter 12 of the Gita –
Devotion.“Devotional aspects and Values associated with a person of God
are: Non-envious, Friendly, Supreme faith in God, Compassion, Control over
Senses, Free from ego consciousness, Equal in pain and pleasure, Forgiving,
Always contended, Contemplative, Selfcontrolled, Firm conviction with mind
and intelligence, Dedicated to Lord”.
2.5. Values in chapter 4 of the Gita – Disciplined Action.
conduct should be done keeping in view all the knowledge and without
dubieties of mind. For this, the following are important Without the
anxiety of price – without stopgap, no pride sense, Body and mind under
control and fixed on an ideal, Acts without binding, Free from
covetousness, Indeed inclined in dualities (success/ failure), No
particular demand, chastened personality. There some other Values mentioned
in the Gita, these are Joyfulness, Hope, Inner Silence, aware mindfulness,
Stillness, Faith, Obedience, Devotion, Justice, Self- knowledge,
Demarcation, and Meditation Values(attributes) Dharma- Dharma stands for
all the ideal form of conduct that's accepted as the foundation of right
living by the society. There are ten values considered the backbone of
Hindu Dharma Fortitude, tolerance, tone control, Honesty, Purity, Restraint
of Volume: organs, Intellect, Knowledge, Truth, and Absence of
wrathfulness. There are two introductory ethical values used in Vedas –
SATYA(verify) and RITA( eternal order). God reveals himself through Rita
and the earth is upheld by Satya. The end of value education is to prepare
good people, inescapably not religious people. The Bhagavad Gita may
appertain for different mortal values for peaceful and joyous living at any
time under any circumstances. They're helpful for tone- consummation and
Liberation. Harmony in the Gita Man is a compound of three abecedarian
factors, videlicet, will, feeling and cognition. There are three kinds of
grains — active, emotional, and rational. While there are three Yogas —
Jnana Yoga for a person of inquiry and rational disposition, Bhakti Yoga
for the emotional disposition, and Karma Yoga for a person of action. Each
bone is as efficient as the other.
2.6. It is said in the chapter 2 of Geeta that
16 “Naasato vidyate bravo naabhaavo vidyate Sarah; Ubhayorapi
drishto’ntastwanayos tattwadarshibhih “.The fantastic has no actuality. The
Real noway cease to be( noway ceases to live). Men enjoying this knowledge
of verity completely know both these. That which exists can not go out of
actuality and that which doesn't live can not come into actuality. All that
exists we find in different incarnations, places, shapes, names, and so on.
This verse indicates that internal tranquility can accumulate only through
the right interpretation of life which involves knowing what's Real and
what’s Real. The distinction between these two is dealt with then. thus,
the men of knowledge and wisdom have known the counteraccusations of these-
the Real and the the Un-Real, the tone and the Non-Self, which in
combination is called The World. Through this verse, Lord Krishna addresses
Arjuna who's suffered by allowing the soldiers will die. So, the Lord
explains that the real no way dies and the fantastic noway exists as it's
continuously dying (changing). thus, it isn't wise to suffer.
3. MINDEDNESS (COMMITMENT) Chapter 2 47 “Karmanyevaadhikaaraste maa
phaleshu kadaachana; Maa karmaphalahetur book maa te sango’stwakarmani”
There are four aspects to the description of work that Shri Krishna
articulates
a) The doer has the right to work
b) The doer has no control on issues fruits of action
c) The doer has, no control on the root causes of the fruits of action
( d) There's no choice to carouse in inactivity
Hence one has to do their duty and be detached from its issues. They
mustn't be driven by the end product, and enjoy the process of reaching the
thing. Man can train himself to know and to exercise that, says the Karma-
Yogi. When the idea of doing good becomes a part of his veritable being,
also he'll not seek any motive outdoors. This applies to everyone. We've to
do what we're supposed to do, without anticipation of outgrowth. We may
contribute, help or serve others. No way anticipate people to flashback
what you have done, praise you, or hail you. Know the true nature of action
and inactivity and how conduct binds us to the world and begets suffering.
Know that it isn't conduct but the solicitations and the attachment behind
our conduct that are responsible for everything. Don't seek to escape from
your responsibility because not doing obligatory duties is bad air. Hence
one has to do conduct without solicitations, without attachment, and
without seeking the fruit of conduct, as a sacrificial immolation to God,
accepting Him as the True Doer and yourself as a bare instrument.
4. ATTAINMENT OF KNOWLEDGE Chapter of 4 34 “Tadviddhi pranipaatena
pariprashnena sevayaa; Upadekshyanti te jnaanam jnaaninas tattwadarshinah”.
One must know that by long prostration, by way of questioning, and by
serving the Wise men who have realized the verity of life, we must attain
knowledge. Serve them selflessly and gain knowledge of supreme. In a
pupil's life knowledge must be attained from the right source. One has to
struggle for this and should continuously pursue the ways of acquiring it,
holding on to it, and gaining knowledge. As it's said that “Knowledge is
POWER, Knowledge is pivotal to success and Knowledge empowers those who
seek it ”. 5. SEEK GOOD AND DO GOOD
Chapter 6 40 “Paartha naiveha naamutra vinaashas tasya vidyate;
Nahi kalyaanakrit kashchid durgatim taata gacchati”. A person who seeks to
do good, who does good, and who seeks the welfare of others can't get bad
in return, indeed if he believes in God or not, ie, his belief in God
doesn’t matter. So our conduct accreditation is what we get in our life. A
person who does good will always reap good. Hence one has to watch his
conduct and must strive to be good and take care of people around.
6. STRIVE FOR PERFECTION ( PERFECTION) Chapter 7 3
“Manushyaanaam Samaresh kashchidyatati siddhaye; Yatataamapi siddhaanaam
kashchinmaam vetti tattwatah”. Among thousands of men, only one person
strives for perfection; indeed among those successful strivers, only one
person knows ME in substance. Persons who seek perfection in any task have
to do hard work. multitudinous want the goods to be done perfectly without
understanding the approaches that are chosen. Analysis of the path chosen
in a task, hard work, and tone assessment will help one to attain
perfection. But to be successful in the task also requires continuous
pursuit, excellence in the task, and sustain interest. truly numerous
individualities train this particularity
Chapter 8 26 : “Shuklakrishne gates yet jagatah shaashwate
mate; Ekayaa yaatyanaavrittim anyayaa’vartate punch”. The bright and the
dark paths of the world are allowed to be eternal; by following one path(
the bright path) a person goes not return, and by the other( the dark path)
he returns. The bright path is the path to the god taken by devote. The
dark path is taken by those who perform immolations or charitable acts with
the expectation of prices. Life is always a conflict between light and
darkness. The path of light releases us from revivification and
subsequently causes revivification. Those who are lost in the path of
ignorance are vanquished by revivification. Hence one has to live in the
day of illumination and walk on the path of knowledge. In our day moment,
life exertion also has several options. Those which are right and just,
while those which are wrong. One has to choose the right path of light and
for this tone, evaluation is demanded. A tone-knowledge person can
distinguish the path to be taken during any conflicts that arise in life.
8. REPENTENCE Chapter 9 30 “Api chet suduraachaaro bhajate
maamananyabhaak; Saadhureva sa mantavyah samyagvyavasito hi sah”. Indeed a
bad man with bad conduct if follows me with sincerity, would be considered
a righteous person, for he is on the right path. That is if a malefactor
has converted and serves God with concentrated devotion, he is regarded as
righteous and fully rehabilitated. One has to bemoan genuinely, change his
heart and help repetition of the history. Anyone, who has swerved from the
right path, should set himself right to admit the fruit for his factory.
This can also be interpreted as tone correction, back dedication to duties,
and not repeating misapprehensions from history. Cultivate the quality of
Sattva or chastity so that one can witness true love for God and know the
true meaning of devotion, rendition, and sacrifice. Restraining mind and
senses, fastening mind on work, accepting misapprehensions and downsides if
any, and moving ahead with duties. Such an existent who truly accepts his
misapprehensions and does not repeat them again will be truly awarded and
recognized by everyone.
9. TRY TO BE THE SWISH Chapter 10 30 “Prahlaadashchaasmi
daityaanaam kaalah kalayataamaham; Mrigaanaam cha mrigendra ham vainateya
scha pakshinaam”. “ I am Prahlad among the demons; among the reckoners I am
time; among beasts, I am their king, the captain; and Garuda among
raspberries”. Prahlad was the only worshipper of God among the demons.
Reckoner is a calculating device, and time is the most important bone that
is to be calculated. It's considered to be the biggest destroyer and also
healer. Lion is the most majestic beast and it lives life with pride.
Garuda is the eagle, which always tries to fly grandly, faces storms, and
has a keen vision. therefore one must have all these rates in life. We
have minds that can suppose and in what so ever field we may be we must
choose the right action and right profession so that we can use our natural
bents and chops.
10. WAYS TO ATTAIN TONE DESCIPLINE Chapter 16 21 “Trividham
narakasyedam dwaaram naashanamaatmanah; Kaamah krodhastathaa lobhas
tasmaadetat trayam tyajet”. Three are the gates of hell, which are
destroyers of the soul. They are lust, outrage, and cupidity; therefore,
these three must be renounced. Where there is desire, outrage is a natural
outgrowth. The constant flight of an existent's studies towards an object
of delectation is called' desire,' and when the steady flux of these
studies of exaggeration and possession are veered by some handicap, the
refracted studies are called' outrage.' When dissatisfied in desire-
delectation, a storm of rebellion rises in the mind, as a consequence of
which outrage soars up to toss, wreck and sink the boat of life. In an
undisciplined man, there can be no satisfaction at any time; indeed when
his conjurations are satisfied he is unhappy because his existent's studies
towards an object of delectation are called' desire,' and when the steady
inflow of these studies of magnification and possession are veered by some
handicap, the refracted studies are called' wrathfulness.' When
dissatisfied in desire- delectation, a storm of rebellion rises in the
mind, as a consequence of which wrathfulness soars up to toss, wreck and
sink the boat of life. In an undisciplined man, there can be no
satisfaction at any time; indeed when his solicitations are satisfied he's
unhappy because his appetite for enjoyment is thereby stoned and he hungers
for more; if the solicitations are strangled, the disappointment brings
into him wrathfulness, and he suffers the consequent wretchedness. However,
wrathfulness and rapacity are accepted, If this sense about the action and
commerce between desire.
11. LIBERTY THROUGH SELF REALIZATION Chapter 18 63 “Iti
te jnaanamaakhyaatam guhyaad guhyataram mayaa; Vimrishyaitadasheshena
yathecchasi tathaa kuru”. Lord Sri Krishna says to Arjuna “ I've told you
everything; you're now in a position where you can understand effects for
yourself; and now, as the result of understanding what I told you, do what
you suppose is the right thing. ” That liberty is still given in the last
stage. Knowledge is more secret than secrets of all. Understanding life and
bones conduct to be taken in life involves tone consummation and the
presence of a subtle mind. Arjuna was asked to suppose and reflect on what
all were told by Lord Sri Krishna. He leaves the decision to Arjuna and
doesn't put it on him. Arjuna is free either to accept or reject it. In the
same way in our life also we get to see numerous effects, assignments
tutored by life. How we accept them and move ahead matters. We're tutored
by good and bad, right and wrong paths and it's over to us to choose what
we've to do. scholars also must be shown their way, but how they accept and
apply it's out of their own free will. No one can put on anyone. Everyone
must be given that chance to realize what they're supposed to do, and in
doing so enable to make them take up responsibility for their destinations.
12. FULFILLMENT OF DUTIES Chapter 18 73
“Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta; Sthito’smi gata
sandehah karoshi Buchanan tava”. Arjuna confesses “ All my dubieties and
dubieties and difficulties and mystifications are gone. I shall now rise
and perform my duty. ” Arjuna's confusions have ended as if he were woken
up from a state of unconsciousness. This statement of Arjuna isn't a bare
demure acceptance of the arguments of Sri Krishna. It's a protestation of
recovering and feting his real nature on account of the awakening of the
idol in him as well as his evidence that the phobia which conquered his
internal makeup temporarily has dissolved. The awakening of wisdom is the
end of ignorance. In this state, all pause of the mind, doubts and
despairs, dejections and hesitance, fears and sins vanish. We must live in
the spirit of this verse and flashback that we seek not our own will but
the will of Him who transferred us. We're born to perform our duties in
this world. Situations of dilemma and confusion may arise, but still one
has to resolve them using eternal knowledge and continue to perform his
tasks.
CONCLUSION Principles play a main duty in our organization.
Principles mainly spread from one individual era to another. So, it is the
trustworthiness of all individuals to get decent principles and be open to
our young creation. In old India, many scientists arrived in India from
various nations to reinforce their information. This intended that skill
was an exceptional capacity in the instruction order of old India. This is
because the old instruction structure presents distinctive importance on
the education of the doctrine and moral incident. Finally, it can be
pronounced that principles play a may act in carrying out happiness and
awakening our benevolence. Accordingly, it is essential to implant
principles in adolescents by education of miscellaneous sastra.
K Rajaram RS 25124
On Wed, 25 Dec 2024 at 09:15, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Nature’s Education-Vs-University Education
>
>
>
> In free and healthy nature, every organism is your classmate in the great
> college of education which nature becomes. Every organism interacts with
> you and complements your perception, understanding and learning emotionally
> and hormonally. No organism can conceptualize the techno-logic of
> technology, based on the emotions absent logics of machines. The whole
> nature consisting of all the organisms of the Biosphere, proceed in
> evolution, the learning changing into many mutational and ecological links.
> Every machine becomes a cancer to the Biosphere.
>
> The soil bacteria via your heels and palms connect to every cell in every
> organism. The great green cover of the lithosphere consisting of diverse
> grasses, plants and trees, becomes the gigantic cover of emotions and
> feelings. Whether it is a small blade of grass, or a small plant or a big
> tree, they become really homes; homes of emotions to diverse organisms.
> They can never be the drab flats of Apartment complexes. They function as
> classrooms. Every organism gets connected to every other organism,
> emotionally in the fused macro internal hormonal communications. Actually
> the perceptions and understandings take to macro manifestations. In fact
> lonely learning becomes sickness. No organism, or no classmate in that
> great college of nature gets shackled by the anxiety to get good grades and
> marks and no slaughter called examinations.
>
> Today in every university the maiming of one’s macro body, that is, as
> part of nature, is standard curriculum. One can develop interest in any
> subject only when one teams up with nature in learning. But every course
> cuts most connections to nature, to enable the mechanization of the
> mechanical and emotions-less drilling of subjects. Nature actually becomes
> distraction, as the mechanization of learning the mechanized lessons
> becomes very difficult, as nature seeps its teaching through one’s basic
> faculties of seeing, hearing, smelling, touching and sensing along with the
> messaging classmate organisms.
>
> Nature’s education is based on two basic facts. We all fundamentally are
> composed of atoms. An atom consists of positive electricity or protons in
> the nucleus and negative electricity or electrons hovering round the
> nucleus and always trying to merge with protons in the nucleus. This
> constant struggle creates energy or photons whose energy is the ultimate
> maximum, 3, 00,000 km per second. Every organism learns through the medium
> of photons as the basic medium. Helping this education is quantum
> entanglement which takes learning into cosmic distances.
>
> Nature has a gigantic teaching, communication and information system,
> where mechanization has no place. There education is not divided into
> faculties, faculties with border fights. This University education needs
> one’s repudiation of teaching by nature via the photons and quantum
> entanglement and the emotional symbiosis as a member student of the
> Biosphere. It actually means absconding from real life.
>
> How to cure our Universities from their trans and frenzy for
> mechanization. And every university is a captive of profit greedy business
> establishments.
>
> YM Sarma
>
> Chat GPT
>
> The passage provided presents a thought-provoking critique of traditional
> university education in contrast to the education one might receive from
> nature. Here are the key ideas and concepts explored:
>
> 1. *Nature as an Organic Classroom*: The text compares nature to a
> grand "college" where every organism plays the role of a classmate. It
> emphasizes the interconnectedness of all life forms, where each interaction
> fosters learning. Emotions, hormonal responses, and intuitive connections
> with other organisms shape an educational experience that cannot be
> replicated in the mechanical environment of a university.
> 2. *The Emotions and Sensory Learning of Nature*: Nature’s education
> is deeply emotional and sensory, engaging faculties like seeing, hearing,
> touching, and smelling. Each organism, whether a small blade of grass or a
> large tree, contributes to this learning process. This is a stark contrast
> to the sterile, emotionless education of universities that prioritize
> technological learning over emotional or sensory development.
> 3. *Critique of University Education*: The text argues that university
> education, as it exists today, isolates students from the natural world. It
> mechanizes learning, focusing more on abstract concepts and less on
> real-world connections with living organisms. It implies that universities,
> motivated by profit, teach in ways that damage the student’s connection to
> nature and the holistic learning it offers.
> 4. *Nature’s Education through Photons and Quantum Entanglement*: The
> author highlights that everything in nature is fundamentally composed of
> atoms, with energy (photons) being a key medium of learning. The concept of
> quantum entanglement is introduced, suggesting that learning and
> communication in nature transcend earthly boundaries, linking all organisms
> in a vast, interconnected system. The energy of the universe, represented
> by photons traveling at the speed of light, is proposed as a medium of
> education in nature.
> 5. *The Problem of Mechanization in Education*: The passage suggests
> that the mechanized, compartmentalized structure of university education
> stifles the natural learning process that flows from the holistic,
> interconnected nature of life. It criticizes universities for prioritizing
> rigid academic structures and tests (like exams) over the emotional,
> sensory, and integrative experience of learning that nature provides.
> 6. *Nature's Education is All-Encompassing and Inclusive*: In nature,
> there are no artificial boundaries between fields of study. The division
> into separate academic faculties, each with its own focus, is seen as a
> flaw in the university system. Nature’s education, by contrast, is an
> all-encompassing experience where all knowledge is interconnected, and
> learning happens through harmonious, emotional, and physical interactions
> between organisms.
>
> *Conclusion:*
>
> The text argues for a return to a more holistic form of education, one
> that aligns more closely with nature’s teachings and less with the
> profit-driven, compartmentalized nature of contemporary university systems.
> It calls for an educational model that fosters emotional and sensory
> connections, emphasizes the interconnectedness of all life, and recognizes
> the vast, cosmic system of knowledge that nature itself embodies. The
> “cure” for the current state of universities, according to the passage,
> would involve rejecting the mechanization and commodification of learning
> in favor of a more integrated, nature-based approach to education.
>
>
>
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