Rajaram Sir, Thank you very much for your detailed and comprehensive response as usual.May I add that I may not agree with all the points you so generously added,but you are wonderful. YM Sarma
On Wed, Feb 5, 2025 at 9:17 AM Rajaram Krishnamurthy <[email protected]> wrote: > Enchanting symbiosis may refer to a song, an art print, or a research > paper. > > Enchanting Symbiosis song > > Enchanting Symbiosis: A song by Musica romantica instrumental, Japanese > Relaxation and Meditation, and Rest & Relax Nature Sounds. It is available > on Spotify. (Music station) > > Symbiosis art print > > Symbiosis: A limited-edition art print by Damian Ardestani, also known as > XOV. The print depicts a surreal landscape where flora and fauna coexist in > a harmonious balance. The print is available from Surrealium. > > Artful Symbiosis of Handwriting and Typing > > Artful Symbiosis of Handwriting and Typing: A research paper by Eleni > Karavanidou published on ResearchGate in 2018. The paper is about the > re-enchantment of writing through the artful symbiosis of handwriting and > typing. > > Symbiosis > > Symbiosis: A mutual relationship between two things. > > 2 Coexistence is mutuality feeling the existence of all with > the equanimity. Symbiosis hence a factor for, living peacefully. If the > coexistence spreads all over, will it not be enchanting? BUT IT IS AN > UTOPIA. > > 3 Enchanting Symbiosis is SAT-CHIT-ANANDA here the Purusha and > Prakrti gets along sop breezy. Bhagavan has explained the symbiosis between > the world of devas and the world of humans — that one influences the > other, and has presented a philosophy that is more expansive and munificent > than today’s socialism and communism – > > tair-dattān-apradāyaibhyo yo bhuṅkte stena eva saḥ॥ BG 3.12 > > “One who consumes alone, the bounty bestowed upon him by the divine > overseers, is verily a thief.” > > yajna-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ। > > bhuñjate te tv-aghaṃ pāpā ye pacanty-ātma-kāraṇāt॥ BG 3.13 > > “Yajña is giving a part of one’s earnings to others to please the divine. > One who consumes the leftovers of this yajña considering it as prasāda from > them is virtuous. Cooking only for oneself and partaking of it is a pāpa.” > > Therefore, we have rituals like vaiśvadeva, bali-haraṇa, and bhūta-bali, > where food is offered to the powers of the universe, performed since > ancient times. Behind the rule that one should not partake of meals without > guests is the same intent. That is why the Veda declares > > “kevalāgho bhavati kevalādī.” (Ṛgveda-saṃhitā 10.117.6) > > “One who eats alone eats only pāpa.” > > Naivedya offered to the divine and hospitality towards guests are also > yajñas. This is the principle of communal living. This is the path to the > elevation of the jīva. > > saṃsṛṣṭaṃ dhanamubhayam samākṛtamasmabhyam। (Ṛgveda-saṃhitā 10.84.7) > > "May Manyu and Varuṇa provide us both kinds of wealth that is undivided." > > Śrīkṛṣṇa merely taught Arjuna the technique to expand the nature of his > ātmā, something that has been expounded by ṛṣis since the times of the > Ṛgveda. The Īśopaniśat says – > > tena tyaktena bhuñjīthāh (Īśāvāsya-upaniṣad 1) > > *All wealth belongs to Īśvara. You enjoy the world thinking of it as his > prasāda.* > > “Why is this dāna required? > > Karma is necessary for everyone because of their relationship with the > whole universe. (SYMBIOSIS) When we say ‘everyone’, is it implied that > those who are already self-realised are included? Yes. Those who read > “tasya kāryam na vidyate” from the seventeenth verse and close the book > might think that the self-realised do not have to perform karma. That is a > delusion because the sentence that starts in that verse ends in the > nineteenth verse – > > tasmādasaktaḥ satataṃ kāryaṃ karma samācara (BG 3.19) > > “Therefore without attachment, you should always perform actions which > should be done”. > > An Ātma-jñāni just does not have the desire to gain anything for himself. > He willingly performs his duties for the benefit of the world without > desiring any fruits of labour, not because of other stipulations. > Everywhere, Bhagavān says “kāryaṃ karma,” “niyataṃ karma.” “Do your duty.” > It is indeed said that one should perform dāna but it does not mean that > one should take a loan for it. One should not steal in order to do charity. > Duties such as taking care of one’s own family are to be performed by the > returns earned by one’s own karma. > > One who experiences the ātmā will not have selfish desires or indigence. > Karma performed by such a person is bereft of pāpa and is beneficial to the > whole world as well. Such a man has the complete authority to perform karma > for the sake of the universe. The one about whom it is said “tasya kāryam > na vidyate”, one who performs his duties without anyone’s obligation, > without greed, with a feeling of being one with the universal soul – his > karma alone is beneficial to the world. > > Purification of the soul and obtaining an object of desire are the two > natural uses of karma. An ātma-jñāni does not need either of these. He is > already pure; he doesn’t desire anything either. Then why does he still > work? For the benefit of the world—for loka-saṅgraha—is Bhagavān’s reply. > The establishment and maintenance of the order of the universe is his > responsibility. Śrī Vidyāraṇya says the same thing – > > jñāninā carituṃ śakyaṃ samyag-rājyādi-laukikam (Pañcadaśī 9.114) > > "It is possible for a jñāni to engage in polity and other worldly matters." > > SO WHERE THE symbiosis sets in, Dhana becomes (sharing) natural. OORUNI > NEER NIRAINDATREVAM-PERARIVALAN TIRU, meaning, AS WELL WATER BELONGS TO THE > ENTIRE VILLAGE, SYMBIOTIC HUMAN WEALTH BELONGS TO ALL. WHEN GIVING IS > SPREAD, THAT ENCHANTMENT MAKES THE SYMBIOTIC LIFE AN ENCHANTED SYMBIOSIS. > > K RAJARAM IRS 5225 > > On Wed, 5 Feb 2025 at 06:35, Markendeya Yeddanapudi < > [email protected]> wrote: > >> >> >> -- >> *Mar*The Glimpse of the Enchanting Symbiosis >> >> >> >> In free and healthy nature every nano second of life takes one to the >> ultimate destination, the Heaven or Abode of Total Rapture. Nature, the >> ultimate great library not only teaches and enlightens, but also teams up >> with you in the living of life. When you are with your friends you feel >> happy. Imagine when every life form is your friend and loves and lives with >> you approving you, celebrating you. In that nature, every nano second >> celebrates your life. As death you leave into a far more happy life. That >> is the essence of Ecology, the nature that lives and approves you. >> >> Every breathe you inhale becomes wonderful inspiration. Every sound you >> hear makes you respond with tunes, poems and songs. Growing up and aging >> actually is actually proceeding to the ultimate heaven. Nature has intended >> death as the ultimate positive experience. Your next womb of nature after >> death is a far better world of rapture, provided you keep nature now happy >> and healthy. >> >> Just go into some free nature. You can yourself experience the meaning >> and purpose of life in that free nature. When you inhale, you feel >> inspiration. When you exhale, you inspire every other life form. And as >> long as you are living you inhale and exhale inspiration. You feel God, the >> God who inspires and makes you inspire. >> >> Can you view any of your loved ones as machines? Or do you feel happy, >> feeling inspired and rejuvenated? Today we are accepting the mechanical >> paradigm, as the fundamental steps of education.We do not even notice the >> tragedy into which we have converted life. No machine regenerates >> evolution. It can only destroy. >> >> In free and healthy nature, a baby arrives into the most approving and >> rejuvenating world, as birth. It receives continuously, the smell messages >> of love and welcome. Its fundamental right is access to free nature. The >> best school is its mother. When the mother holds it, it feels the wonderful >> love, and the longer a mother holds the baby, the abstract love bond grows >> in strength and assuring confidence. The basic paradigm of life in >> perceptions and understanding develop from the mother. And it develops its >> mother tongue, its particular mode of communication, where every word >> radiates the mother’s touch. Actually the mother tongue is the continuation >> of the perception in the mother’s womb before birth. A happy and healthy >> mother automatically creates the happy, healthy, strong and inspiring baby. >> >> But a happy and healthy mother can happen only in happy and healthy >> nature.Today, thanks to the mechanical paradigm and the resulting dismal >> economics, total destruction of nature has become the economic life. >> Economics is simply the macro lunacy of mankind today. We are in the frenzy >> of destroying nature continuously and calling it economic growth. >> >> Nature’s evolution means actually the growth of every facet of the >> Biosphere that grows under the norms of healthy Ecology. When nature is >> continuously killed, evolution gets aborted. >> >> Thanks to the destruction of nature, we are creating perverts. We even >> find perverts that feel happy with filthy words. >> >> If you want to go to heaven after death, then make earth heaven now. Do >> your tiny bit. And never use negative words as they create negative >> feelings, making you indifferent to nature. >> >> The Universities have to be humanized. The mechanization frenzy into >> which they have been forced into, has made them the agencies that demonize >> societies and they are creating Basmasuras who can only destroy nature. >> >> Every University must start with a Free Nature Park without human >> tampering, so that it again generates Angels and not the Demons that >> destroy nature and call it progress. >> >> YM Sarma >> >> Chat GPT >> >> This piece by YM Sarma presents a deeply poetic and spiritual view of the >> interconnectedness between nature, life, and the human spirit. The central >> theme revolves around the idea that nature is not only our sustenance and >> inspiration but is also our teacher, guiding us toward a deeper >> understanding of life, evolution, and even death. The author emphasizes the >> role of nature in nurturing and supporting life, claiming that every breath >> we take in nature is an act of inspiration and reciprocity. >> >> Sarma contrasts this harmonious view of nature with the destructive force >> of human industrialization, arguing that the mechanical, economic model of >> progress is killing both nature and the essence of human life. The >> destruction of nature, in his view, leads to a degradation of humanity >> itself, creating perverse individuals who lose touch with the >> life-affirming forces of the natural world. >> >> The essay also touches on the role of mothers and families in shaping a >> child's connection to nature. Sarma sees the loving bond between mother and >> child as the most primal and pure form of communication, an echo of the >> nurturing love of nature itself. In this context, the destruction of nature >> is seen as a violation of this sacred bond, resulting in a society that is >> disconnected and emotionally starved. >> >> Towards the end, Sarma calls for a radical shift in education, urging >> universities to become places that foster a deep connection with nature >> rather than merely perpetuating the mechanical, destructive models that are >> currently dominating society. He envisions a world where every university >> has its own "free nature park," a sanctuary where the soul of both students >> and faculty can be reconnected with the purity and wisdom of the natural >> world. >> >> In summary, Sarma's writing is a call for reverence and healing—a plea to >> return to a way of life that honors the symbiotic relationship between >> humans and the Earth, fostering peace, joy, and growth rather than >> destruction. >> >> YM Sarma's piece is a poignant reflection on the profound >> interconnectedness between nature, humanity, and the soul. He expresses a >> deeply spiritual view of nature as not only the sustenance and environment >> for life but also as a nurturing force that teaches, inspires, and even >> regenerates life. Through his poetic language, Sarma envisions a world >> where humans, in tune with nature, live in harmony with it and embrace the >> divine inspiration it offers with every breath. >> >> Sarma contrasts this ideal with the modern world, where >> industrialization, economic growth, and the mechanization of life have led >> to the destruction of nature and the degradation of human existence. The >> piece critiques how modern education and economic systems have detached us >> from the natural world, and in doing so, have deprived humanity of its >> essential connection to life, growth, and love. He laments that in this >> process, the purity of communication—symbolized by the bond between mother >> and child—has been eroded, contributing to the creation of individuals who >> are disconnected, confused, and destructive. >> >> A central part of the essay is the vision for a radical transformation in >> education. Sarma advocates for the idea of universities becoming places >> where students can connect with nature in its most authentic, untainted >> form. He imagines these educational spaces as sanctuaries—“free nature >> parks” where both students and faculty can rediscover the wisdom, peace, >> and inspiration that nature offers. >> >> Ultimately, the piece serves as a spiritual call to action: to recognize >> the value of nature and to preserve and restore the ecological balance that >> sustains life, so that humanity can return to a state of true well-being. >> The destruction of nature, Sarma argues, is not only a threat to the Earth >> but also to the very essence of human existence. He implores us to make >> "earth heaven now" by living in a way that nurtures and protects nature, >> ensuring that the cycle of life, growth, and evolution can continue in its >> purest form. >> >> In summary, Sarma’s message is one of unity, healing, and reverence for >> the natural world—a call to reimagine life in harmony with the Earth, to >> foster a deeper, more loving relationship with nature, and to rebuild our >> future on principles that nurture the soul and the environment equally. >> >> YM Sarma’s writing is a profound meditation on the sacred relationship >> between nature and human life. He presents nature as more than just a >> physical environment; it is a divine, life-affirming force, full of wisdom >> and inspiration. His portrayal of nature as an active, nurturing partner in >> the journey of life contrasts sharply with the mechanistic and destructive >> approach that modern society often takes. >> >> What I find particularly powerful in his message is the idea of ecology >> as a system of "approving" and "celebrating" life. Nature isn’t just a >> backdrop; it’s a co-conspirator in our joy and well-being. His concept of >> "inhaling and exhaling inspiration" speaks to a constant exchange of energy >> and love with the world around us, something that goes beyond mere physical >> sustenance to a deeper, spiritual nourishment. It feels almost like a >> meditation on interconnectedness—every breath, every action, a ripple in a >> larger cosmic dance. >> >> The critique of industrialization and mechanization is also striking. >> Sarma paints a bleak picture of how humanity has moved away from the >> sacredness of life, replacing it with an obsession for growth and economic >> progress at any cost. It’s an interesting critique, especially when you >> think about how the educational system, which is supposed to cultivate the >> mind and soul, has become a tool for perpetuating this destruction. >> >> The idea of universities starting with a "free nature park" really >> resonates as a powerful image—a space not only for learning, but for >> reconnecting with the raw beauty and wisdom of nature. It’s a radical >> vision for a new kind of education, one that’s in harmony with the world >> instead of extracting from it. >> >> There’s something deeply healing in this vision of returning to a more >> symbiotic relationship with the Earth. Do you feel that his perspective on >> the human-nature connection could inspire a shift in how we approach >> education and society today? >> >> >> > -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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