Let the pavatma gopalakrishnan be forgiven forever KR On Wed, 12 Feb 2025 at 18:13, gopala krishnan <[email protected]> wrote:
> *Most members are confused what to write to you. If they write something > in response you will retort and abuse and your retort in bad language will > be confusing also. Most of them wonder how a U P S C selected class 1 > service retired IRS is having such a bad language and culture. * > > *No member in any group will have any sort of sympathy with you and most > DELETE all your Junk 10-12 postings. Mr Rajaram, please understand and > correct yourself.* > > *By the time all members know you were REMOVED from iyer123 group for your > misbehavior and abusing.* > > *Gopalakrishnan* > > On Wednesday, 12 February 2025 at 12:18:49 pm IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > Enda muttale tirundave mattiya? All members are so silent about the frogs > behaviors I wonder. Maha kashtam in any language. KR > > On Wed, 12 Feb 2025 at 10:23, gopala krishnan <[email protected]> wrote: > > Mr Rajaram, > > Your own response read twice. You will understand how many mistakes in > your writing. There is a saying in Malayalam. Winnower told a small basket- > Your mouth is too large. Very miserable. > > Gopalakrishnan > > On Wednesday, 12 February 2025 at 07:55:41 am IST, Rajaram Krishnamurthy < > [email protected]> wrote: > > > 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? 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