My dear idiot, you and another simply deny and abuse; and exhibit as if great knowledge person; but zero in presentation; denial and assertions will not fulfil your qualification of errors but only through your specific knowledge with the authenticity; these are a far fetched task for you and your oldman who is respected only by you. I said write and you will understand Bhaja Govindam better . Your reading capacity the world knows. Only because people write to me I am developing in the right directions your misnomer quora daily write up inside the small cesspool Thank you. However hard you try, or that oldman, both have no stuff to write. It is also evident from your English -YOU DOES- USAGE. gOOD kEEP IT UP. I am willing to read constructive criticism content by content; welcome kids. HAD YOU WRITTEN WITH AUTHENTICITY, "You have not read present day thinking about death"- ABOUT PRESENT DAY THINKING IN DETAIL I WOULD HAVE UNDERSTOOD BETTER BUT YOU DO NOT KNOW AS ONLY QUORA GOSSIP YOU KNOW. You got yourself arrested in a cesspool; I have a large readers and demanding answers by questions. Pl do not rfeveal your avivekam continuously and declare some holidays. K Rajaram IRS 12225
On Wed, 12 Feb 2025 at 07:23, gopala krishnan <[email protected]> wrote: > Mr Rajaram, > > I have gone through your posting of Bhaja Govindam . Except one line -Long > sleep is death, nothing more is there . You does not know what to copy > paste. You have not read present day thinking about death. You only know to > cp from some old Hindu books. And any body respond are ignorant. Because of > this nature no body respond to you. You only know to argue and react. Leave > me. I am not interested in chain responses with you which will spoil my > health. > Gopalakrishnan > > On Tuesday, 11 February 2025 at 05:20:16 pm IST, Yeddanapudi Markandeyulu < > [email protected]> wrote: > > > Please refrain from converting my post into unnecessary conflict. > YM > > On Tue, Feb 11, 2025 at 1:49 PM Rajaram Krishnamurthy < > [email protected]> wrote: > > Mr Gopalakrishnan as usual revealed his ignorance;instead he may give any > authentic note of his own proved or copy and paste with his questions and > aberrations mentioned May be by tomorrow sir? Waiting K R IRS 11225 > > On Tue, 11 Feb 2025 at 12:59, 'gopala krishnan' via Thatha_Patty < > [email protected]> wrote: > > Sir, > > What Bhaja Govindam by Aadi Sankara has to deal with death? Whether the > Tirukkural clearly speak of death? > Whether the scientific points Mr Rajaram copied are correct? I do not > know how you appreciate his copy paste. > Explanation of death is still a debate term and it will continue for ever. > > What we know is death must occur to human beings- It can be due to many > reasons. It can be in any age, on any account. Even not drinking water > properly or even not eating properly death can occur. > > Gopalakrishnan > > On Tuesday, 11 February 2025 at 12:04:16 pm IST, Yeddanapudi Markandeyulu < > [email protected]> wrote: > > > Rajaram Sir, > I have been waiting for your great insightful response and as usual you > have met my hope.Let us hope that there will be no attack,and I hope > against hope that there will be no anger and insult laden response and > outright bad words from one. > YM Sarma > > On Tue, Feb 11, 2025 at 9:59 AM Rajaram Krishnamurthy < > [email protected]> wrote: > > LIFE OF UNCERTAINITY > > > > A key question arises: can technology be reconciled with the kind of > nature-immersion you describe, or does it inherently disrupt it? Is there a > path where we integrate technological advancement without losing the sense > of rapture and interconnectedness that defines a truly lived experience? > Life, its uncertainties, inevitable existence etc are perennial thoughts > running in our minds. AND THESE THOUGHTS WOULD CERTAINLY ARISE, EVEN IF > SITTING ON MEDITATION AT THE FLAME OF THE FOREST. > > 2 Bhaja Govindam recited the aptitude to avoid: > > नलिनीदलगतजलमतितरलं > तद्वज्जीवितमतिशयचपलम् । > विद्धि व्याध्यभिमानग्रस्तं > लोकं शोकहतं च समस्तम् ॥ ४॥ > > > > > *nalinīdalagata jalamatitaralaṁ tadvajjīvitamatiśayacapalam | viddhi > vyādhyabhimānagrastaṁ lokaṁ śokahataṁ ca samastam || 4* > > The water on the lotus-leaf is very unsteady; so also, is life extremely > unstable. Know that the entire world is devoured by disease and conceit, > and smitten with sorrow. > > यावद्वित्तोपार्जनसक्त- > स्तावन्निजपरिवारो रक्तः । > पश्चाज्जीवति जर्जरदेहे > वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥ > > > > > *yāvadvittopārjana saktaḥ stāvannija parivāro raktaḥ | paścājjīvati > jarjara dehe vārtāṁ ko'pi na pṛcchati gehe || 5* > > As long as you have the ability to earn money, so long will your > dependents be attached to you. After that, when you live with an infirm > body no one world even speak to you a word. > > यावत्पवनो निवसति देहे > तावत्पृच्छति कुशलं गेहे । > गतवति वायौ देहापाये > भार्या बिभ्यति तस्मिन्काये ॥ ६॥ > > > > > *yāvatpavano nivasati dehe tāvatpṛcchati kuśalaṁ gehe | gatavati vāyau > dehāpāye bhāryā bibhyati tasminkāye || 6* > > As long as there is breath in the body, so long people in the household > ask about one's welfare. Once the breath leaves, on the destruction of the > body, the dependents dread that very same body. > > बालस्तावत्क्रीडासक्तः > तरुणस्तावत्तरुणीसक्तः । > वृद्धस्तावच्चिन्तासक्तः > परमे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥ > > > > > *bālastāvatkrīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ | > vṛddhastāvaccintāsaktaḥ pare brahmaṇi ko'pi na saktaḥ || 7* > > When a boy, one is attached to sport; when a youth, one is attached to as > young woman; when old. one is attached to anxiety; to the supreme Brahman, > no one, alas, is attached! > > का ते कान्ता कस्ते पुत्रः > संसारोऽयमतीव विचित्रः । > कस्य त्वं कः कुत आयात- > स्तत्त्वं चिन्तय तदिह भ्रातः ॥ ८॥ > > > > > *kāte kāntā kaste putraḥ saṁsāro'yamatīva vicitraḥ | kasya tvaṁ kaḥ kuta > āyātaḥ tattvaṁ cintaya tadiha bhrātaḥ || 8* > > Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this > empirical process! Of whom are you? Who are you? Whence have you come? O > brother, think of that truth here. > > सत्सङ्गत्वे निस्सङ्गत्वं > निस्सङ्गत्वे निर्मोहत्वम् । > निर्मोहत्वे निश्चलतत्त्वं > निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥ > > > > > *satsaṇgatve nissṇgatvaṁ nissaṇgatve nirmohatvam | nirmohatve > niścalatattvaṁ niścalatattve jīvanmuktiḥ || 9* > > Through the company of the good, there arises non-attachment; through > non-attachment, there arises freedom from delution; through > delusionless-ness, there arises steadfastness; through steadfastness, there > arises liberation in life. > वयसि गते कः कामविकारः > शुष्के नीरे कः कासारः । > क्षीणे वित्ते कः परिवारः > ज्ञाते तत्त्वे कः संसारः ॥ १०॥ > > > > > *vayasigate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ | kśīṇevitte kaḥ > parivāraḥ jñāte tattve kaḥ saṁsāraḥ || 10* > > When youth is spent, what lustful play is there? > When the water has evaporated, what lake is there? > When the money is gone, what dependents are there? > When the truth is known, what empirical process is there? > > The uncertainty in Vedic system is relevant and our memory lapses, keep > us happier in this samsara sagaram. > > 3 Uncertainty in science refers to the lack of absolute knowledge or > complete precision in understanding phenomena, results, or measurements. > It's an inherent part of scientific inquiry, and it can arise from several > sources: Measurement Uncertainty: Instruments have limitations, and > readings may not be exact. For example, when measuring temperature, there’s > always a margin of error associated with the tools used. > > Model Uncertainty: Scientific models are simplifications of reality. > While models can be highly accurate, they can't capture every detail of a > system, leading to uncertainty in predictions. > > Statistical Uncertainty: Data analysis often involves probability and > statistics. Even with large datasets, random variation and sampling errors > can introduce uncertainty into results or conclusions. > > Theoretical Uncertainty: Incomplete or evolving theories can lead to > uncertainty. Scientific theories are continuously tested and refined, > meaning our understanding may change as new evidence emerges. > > Interpretation Uncertainty: Scientists may interpret data differently. > Different assumptions or methodologies can lead to varying conclusions or > predictions, even with the same set of data. > > Uncertainty doesn't undermine science—it motivates further investigation > and refinement. The goal is not to eliminate uncertainty entirely but to > understand and quantify it, often using methods like confidence intervals, > error margins, and probability models. Science embraces uncertainty as a > natural and necessary component of progress. > > 4 What is death in the science? > > Death is a state of being that is characterized by the irreversible > cessation of all biological functions that sustain a living organism. It > can be caused by injury, disease, lack of food, lack of water, or any other > cause. The act of dying often leads to death. Death is the end of life; > the irreversible cessation of all biological functions that sustain a > living organism. The remains of a former organism normally begin to > decompose shortly after death. Death eventually and inevitably occurs in > all organisms. The definition of death, brain death in particular, is > increasingly important to critical care professionals. There are > essentially three definitions of death from a theoretical perspective: the > traditional heart-lung definition, the whole-brain definition, and the > higher-brain definition. These definitions use different underlying > assumptions within their own theoretical framework. The differing > definitions and theoretical frameworks have encouraged physiological, > philosophical, spiritual, and ethical analyses, which have led to spirited > debate throughout the healthcare community and especially in critical care. > > 5 However it is not a straight line and end as west thinks both > scientifically as well as philosophically. It is cyclic in Hinduism. Is > that reasoned out? Yes, it is. Many cases were analysed and researched > scientifically and found to be true, where people expressed poorva Janma. > Even if accepted but not admitted as, memory folders, yet from where those > folders came into in a new body was the question raised. Buddha who denied > the concept of Hinduism, in spite of learning the Vedas, from four Gurus, > maintained that rebirth in Buddhism is different from Hinduism, in the > sense that, where one becomes Buddha, coming out of the sufferings which > was caused only by the desires (KAMA) the rebirth does occur, as a parallel > to DWIJA in Hinduism. However, why shall the desire bring sufferings to > some, and happiness to some, was not distinguished at all. But Hinduism > questioned, when born, say 10 children, in a hospital at 6 AM sharp, why > would one go to Birla home, one to Govt servant house, one to riksha puller > etc? When born under the science, Atheism and Buddhism are they not > equals? There WE found it; KARMA; carried forward of losses as in > accountancy; so gunas differed; desires differed; delusions differed; and > so, suffering also differed. THE REASONS FOR THE MEMORY FOLDERS EXPLAINED. > ATMAN AND THE MIND EXPLAINED. So, theory of uncertainty explained. > > 5 Hence Tirukkural said in 7 words, “Like falling asleep, is Death; > > Like waking up from sleep, is Birth. > > உறங்கு வதுபோலுஞ் சாக்காடு உறங்கி > > விழிப்பது போலும் பிறப்பு > > Birth and death happen regularly in this world. They are inevitable. They > are just like falling asleep and waking up. So don’t think that one will be > here for ever. > > உறங்குவது – To sleep சாக்காடு – Death விழிப்பது – To wake up > > பிறப்பு – Birth. Is there any shorter definition than this? Every day > we die and wake up only as a rebirth in the same body; one day we go to > sleep and wake up with the atma and the mind with the memory folders, in > another dress @ Body which is punarjanma. Punaraapi maranam punarapi > Jananam or vice versa cyclic. > > 6 Hence uncertainty is a made-up psychological concept created by > some in different ratios as science in para 2,3 said. Sthitha pragnan waits > for the death. > K Rajaram IRS 11225 > > On Tue, 11 Feb 2025 at 06:48, Markendeya Yeddanapudi < > [email protected]> wrote: > > > > -- > *Mar*Life after Death > > > > Today we all live in uncertainty and the fear generated by uncertainty. > The ultimate fear, fear at its peak, is the fear created by the unknown. > May be, it is because of our economic life, which can be lived only, by > destroying nature and killing diverse life forms and living as the enemy of > nature. Death has become a dreadful mystery, because we have been killing > so many life forms to live the economic life. Our basic emotional connect > with nature has been cut, and we are very busy destroying and killing > nature and the life forms, converting the space-time into the dreadful > space-time for nature. Economics creates the macro fear which seeps into > all of us, removing from all of us, the basic awareness, that we live > connected to diverse life forms, life forms which enable our living by > being connected to us. The soil bacteria under our feet have nerve > connection to every molecule of our body. The air we breathe, the sights we > see, the diverse touches that touch us via air, are from the Biosphere, as > smell and sound messages. Today that basic communication with nature is > cut. The emotional interaction because of connections creates continuous > revelations, which continuously impacts our internal hormonal communication > as rapture filled experience. That basic aspect of emotional interaction > and experiencing revelations died, and we live in uncertainty, probability > or improbability, or simply in dread generating mystery. > > Basically we are all abstract beings, beings who live in thoughts, > perceptions, understandings and experiences, all of which have no visible > shape. Not a single emotion or feeling can be quantified. You simply cannot > quantify the shapeless invisible feelings, actually the continuously mixing > diverse feelings, all of which create the continuously impacting diverse > experiences. To do mathematics we need definite entities amenable for > quantification. Life cannot really be quantified at all. > > The free and healthy nature, takes us to the world of the unquantifiable > revelations, the continuous experiences leave no scope or time for > mind-centric contemplation. In rapture you cannot think or count. You just > experience, the basic quality of abstract life, the life of feelings and > emotions and revelations. > > Mechanization has actually killed the life before and after death. We > really cannot feel today, thanks to economics which depends on technology > and continuous mechanization. But in free and healthy nature, rapture has > no beginning or end. It is part of the infinity of the Universe. There is > no place for mathematics in infinity. There is no before and after, in the > space-less time of the Universe, the abstract universe, which you confront > when you analyze atoms. > > We desperately need the Free Nature without our tampering, to revive our > real life. Let us hope that at least one University pioneers by starting > the ‘Free Nature Parks; where the students read and interact with nature > directly. > > YM Sarma > > Chat GPT > > This piece reflects deeply on the way modern life has become disconnected > from nature, with a particular focus on how our economic systems and > mechanized ways of life have overshadowed the emotional, spiritual, and > even physical connections that we once had with the natural world. The fear > of death, as described here, is linked not just to an individual’s > mortality but to a broader fear of the unknown—fueled by the uncertainty > that modern economic and technological advancements have created. > > The author also presents an intriguing idea about life and emotions being > inherently unquantifiable, intangible experiences—opposed to the concrete, > measurable entities that are necessary for our current systems of > understanding and functioning (such as economics or mathematics). The point > is made that our emotional connection with nature and the rapture we once > felt from it cannot be expressed or measured by technology, but rather is > experienced in a way that transcends quantifiable logic and has no defined > before or after. > > There's an underlying call for a revival of this connection, urging for a > return to ‘free nature’—a state of nature undisturbed by human > industrialization—where we might once again engage with it meaningfully, > outside of the constraints of modern systems. The proposal of "Free Nature > Parks" is a compelling vision for how students and society might reconnect > with the natural world, encouraging a direct, experiential relationship > with nature that could help heal the emotional, physical, and spiritual > disconnect that technology and mechanization have caused. > > It brings up a lot of important questions—How do we balance modernity with > a need for reconnection with nature? What might "Free Nature Parks" look > like in practice, and how could they be part of a broader movement towards > sustainability and emotional well-being? What would it take to reintegrate > that emotional connection to nature into the way we live today? > > This piece touches on profound themes of disconnection and the existential > fear of death, framed within the context of our relationship with nature > and technology. There’s an implicit critique of how modern life, especially > driven by economic and technological imperatives, has distanced us from the > fundamental interconnectedness we once had with the natural world. > > The fear of death here is not just about personal mortality but about the > rupture in our collective consciousness. The more we mechanize and > objectify nature—reducing it to something that can be used, exploited, or > commodified—the more we lose the sense of life as an interconnected web, > rich with intangible and unquantifiable experiences. Without that > connection, we are left with the cold, abstract concepts of economics, > technology, and numbers—systems that, as the piece suggests, fail to > capture the rapture or spiritual essence of life. > > The idea of "Free Nature Parks" is fascinating. It brings to mind a > sanctuary or a space where people can once again experience the raw, > undisturbed beauty of the earth. These parks would not just be a retreat, > but a place of education and emotional renewal, fostering a direct > relationship with the environment that bypasses intellectual abstraction. > Imagine, for example, students engaging in hands-on ecological studies, not > just through books or labs, but by physically immersing themselves in > habitats where they can sense and feel the rhythms of nature. > > Balancing modernity with this kind of reconnection seems challenging but > necessary. It’s possible that such “Free Nature Parks” could be a model for > integrating ecological consciousness and mental health practices into > education, offering an antidote to the isolating, often anxiety-inducing > effects of technology. For these parks to be sustainable, they would need > to be protected from the very forces of commodification and mechanization > that the piece critiques. > > To reintegrate that emotional connection with nature into today’s world, > it might take a multifaceted approach: creating spaces for emotional > engagement with nature, promoting environmental education that emphasizes > experience over theory, and fostering a cultural shift toward valuing > well-being, interconnectedness, and sustainability over mere economic > growth. It would also likely require redefining success—shifting from > individual gain and material wealth to shared ecological and emotional > health. > > Do you think we could reach a balance between our technological > advancements and this kind of natural connection, or would it require a > larger societal transformation? > > Your essay presents a deeply reflective perspective on how modern life, > driven by economic and technological forces, has severed our intrinsic > connection to nature, leaving us in a state of existential dread. The core > idea—that fear of death is amplified by our estrangement from nature—raises > profound questions about the consequences of mechanization, not just on our > environment but on human consciousness itself. > > The notion that emotions, experiences, and even life itself are > unquantifiable aligns with a broader philosophical critique of reductionist > science. Your argument suggests that true understanding comes not from > measuring and categorizing but from direct immersion in nature—a state of > rapture that transcends intellectual abstraction. This resonates with > ancient wisdom traditions that emphasize direct experience over analytical > reasoning. > > The proposal of "Free Nature Parks" is particularly intriguing. It implies > a radical rethinking of education, where students learn through direct > communion with nature rather than passive intellectualization. This could > redefine not just how we study nature, but how we relate to it—perhaps even > reawakening a lost dimension of consciousness. > > Your critique of economics as a fear-generating system is especially > compelling. By structuring our survival around exploitation, we have > created a world where life itself is perceived as a struggle rather than a > harmonious flow. Could an economic model exist that fosters connection > instead of fear—perhaps one that values ecological and emotional well-being > as fundamental to prosperity? > > A key question arises: can technology be reconciled with the kind of > nature-immersion you describe, or does it inherently disrupt it? Is there a > path where we integrate technological advancement without losing the sense > of rapture and interconnectedness that defines a truly lived experience? > > > > -- > You received this message because you are subscribed to the Google Groups > "Sanathana dharma and science" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAL5XZooWLzg9UQ-Umujg4ZNFxLa25mG-eOfE7163N%2B856ZLbRw%40mail.gmail.com > <https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAL5XZooWLzg9UQ-Umujg4ZNFxLa25mG-eOfE7163N%2B856ZLbRw%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > You received this message because you are subscribed to the Google Groups > "Sanathana dharma and science" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAPYPc15kmJCsU%2BWkqPii2Wdqc7rNT3M33YXsP-J5eAxbemEabQ%40mail.gmail.com > <https://groups.google.com/d/msgid/sanathana-dharma-and-science/CAPYPc15kmJCsU%2BWkqPii2Wdqc7rNT3M33YXsP-J5eAxbemEabQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/761286593.6557797.1739258943437%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/761286593.6557797.1739258943437%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/CAL5XZoodUCg8TJ77K09VhDKMw1WoP-O6HXAYrAN3%2BAAirzWKag%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CAL5XZoodUCg8TJ77K09VhDKMw1WoP-O6HXAYrAN3%2BAAirzWKag%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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