welcome On Sat, 15 Feb 2025 at 10:31, Markendeya Yeddanapudi < [email protected]> wrote:
> Rajaram Sir, > Your total coverage of a topic from every angle is simply astounding.THank > you Sir. > YM > > On Sat, Feb 15, 2025 at 9:11 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> EVOLUTIONARY SYMPHONY OF NATURE >> >> >> >> 1 Continuing with the theme of sacred nature, which traces sources of >> some of the ideas about nature and the human being from the Vedic >> tradition. The representation of “nature and human” in the Vedic period can >> be viewed from two perspectives. The representation, thought, and behavior >> of the people during the Vedic period from an eco-sociological viewpoint >> differ from the eco-philosophical interpretation. The term rta , an >> alternative conceptualization of nature as “natural law”, and the >> interpretations of these concepts are also detailed in this chapter. I have >> also briefly suggested the ecological implications of such understandings. >> >> 2 In contrast to some attitudes toward nature as an “It” that is >> separate from humans, Hindus see the surrounding world as a “Thou” of which >> they are an interdependent part. Humans and their society are imbedded in >> nature and dependent upon cosmic forces. Individual human life is >> experienced as a microcosm of the universe. (YM says “NANO”} Human life >> is in continuity with the cosmos. Hindu religion has a strong ethical >> direction aimed at keeping this relational continuity in balance. For the >> Hindu the universe is God’s body, of which we humans, along with everything >> else in nature, are but a part. {PURUSHA SUKTAM} The essence of earth, air, >> water, the tree, cow, you and me is the same divine spirit manifesting in >> different forms. Therefore, it is natural that the ethic of radical >> non-violence (ahimsā) to all forms of human, animal and plant life should >> have originated in India. To harm another (person, animal or plant) is to >> harm God’s cosmic body of which one is a part. It is tantamount to harming >> oneself which one would not want to do on the grounds of logic, >> self-interest or, at the highest level, respect for the divine. >> >> 3 In Hinduism we call Mother Nature by many terms and names. She is >> Mula Prakriti, the universal creative force who gives birth to all life >> forms from Herself, and sustains and nourishes them through Her own >> infinite bodies. She is Adi Parashakti, the Ultimate Power of the universe. >> She is Mahamaya, the Great Illusion of the world. The Rigveda calls Her >> Mahimata, the Great Mother. In the form of our own Earth, she is called >> Bhumi Mata. She has thousands of names. Consider a tree with only a tiny >> twig above the ground but a very massive root underneath. What you call >> Mother Nature is this tiny twig. The massive root hidden inside the ground >> is Prakruti that can only be realized by a Samkhya acharya of a very high >> order, and can't be realized by simple meditations, so called. People >> erroneously speak of Nature as Prakruti which is in fact the sole cause of >> the root cause of this visible perceivable Nature. In the strict >> phraseology of Samkhya, nature is called Kruti, not Prakruti, as some >> people imagine. In Hindu culture the mother is superior to the father. >> >> Manu 2:145. The teacher (Acarya) is ten times more venerable than a >> sub-teacher (Upadhyaya), the father a hundred times more than the teacher, >> but the mother a thousand times more than the father. >> >> He who lives to see his mother impoverished and wretched lives in vain. >> He who full of regard for his mother protects her with devotion, gets fully >> rewarded in this world and the next. (Nrsimha P. 13:45) In this world and >> the next, they are the best of people worthy of honour and adoration who >> obey their mothers. Nrsimha P. 13:46 The highest Dharma is maintenance of >> the mother (Nrsimha P. 13:63) >> >> 4 Hindus who are non-dualists say that Brahman, the Ultimate >> Reality, is all. Nothing but Brahman exists. Thus, the universe we see is >> not real. They talk of the power of Brahman known as maya. Maya is also >> called primordial nature or Adya-prakriti. Some non-dualists say that Adya >> prakriti is the same as Brahman while others say that Adya-prakriti is >> unknowable and inexplicable. When the true nature of Brahman is hidden by >> the power of maya, there arises the condition of individuation and relative >> existence; just as when the real nature of rope is concealed by darkness, >> there arises the possibility of its being mistaken for a snake or a stick >> or a fissure in the earth. When the true nature of Atman becomes concealed >> by maya, conditions are created for the appearance as a jiva, or finite >> creature, endowed with the notion of being a doer or agent and the >> experience of pleasure and pain, love and hatred, and the other pair of >> opposites. The concealing-power and the projecting-power of maya function >> almost simultaneously. Ignorance, which conceals the real nature of the >> rope, by the very power inherent in it creates the illusion of a snake or >> stick. The projecting-power of maya creates the entire universe (Brahmanda) >> and all the objects dwelling therein. >> >> >> >> Therefore Brahman, in association with maya, may be called the Projector >> or Manifester of the universe. But this projection is only an appearance; >> it is not real. As has been stated above, Brahman, or the Absolute, cannot >> participate in an act of creation. When one sees the dual universe and >> seeks its cause, one finds it is Brahman associated with maya. >> Non-dualists differ with dualists and pantheists, as the latter take the >> creation to be real. According to the non-dualists the universe is falsely >> superimposed on Brahman through maya; and the superimposition cannot affect >> the real nature of Brahman. >> >> 5 Introduction to Self-Knowledge (Atmabodha) by Swami >> Nikhilananda So is mother nature God? The answer is that mother nature >> is in the ultimate sense not even real and is not God. Think of a cinema >> show. The white screen is Brahman on which is projected a cinema (the >> universe) by Adya Prakrti which is the power of Brahman. The characters in >> the cinema are talking, dancing and singing but ultimately these are not >> real. Similarly the universe and the changes wrought by Mother Nature are >> not real because they are the characters on the screen. >> >> 6 Dualist position >> >> (a) Vishsistadvaita position Universe and Brahman >> >> You are the primordial deity with no origin. You are Prakrti, you are >> Purusa, the protector of the world. You are Visnu the lord of the universe. >> You are Brahma, with the universe for your body. You are the first >> principle. O Visnu, you alone are the greatest luminary. You are the >> supreme soul, O lord of Sri, you are the greatest abode. O lord of the >> earth, Rudra enveloped by tamas originated from your fury. Brahma, the >> creator of the universe enveloped by rajas was born of your grace. The lord >> enveloped by sattva, was born of your grace. O Visnu, O Rudra, you are >> identical with the universe. >> >> Linga Purana I.36.4-8 >> >> Hindus who are dualists of the Vishistadvaita type say that universe and >> its living beings is the body of God. They say that Brahman is the sum of >> God, universe and living beings and is equal to one. In this view mother >> nature that operates in the relative universe is not God. The universe and >> its living beings are all real. >> >> (b) Dvaita >> >> These people say that God is eternally different from the universe and >> its living beings. Here also mother nature is not God. >> >> 6 Who are the seven mothers according to Vedas? >> >> According to the Vedas, the seven mothers are: >> >> Ātma-mātā: One's own mother >> >> Guroḥ-patnī: The wife of one's spiritual master >> >> Brahmāṇī-rāja-patnikā: The wife of a king >> >> Dhenur-dhātrī: The cow and nurse >> >> Pṛthvī: The earth >> >> Sapta Matrikas – The Seven Divine Mothers | Sanskriti ... >> >> The seven mothers are also known as the Saptamatrika, which are a group >> of seven mother-goddesses in Hinduism. Each goddess is the female >> counterpart, or shakti, of a god. >> >> Explanation >> >> Audau Mata: The biological mother who creates, maintains, and transforms >> us. She is also considered one's first guru. >> >> Guru Patni: The wife of one's spiritual master. She acts as a spiritual >> anchor to her husband. >> >> Brahmani: The wife of a sage. She acts as a spiritual anchor to her >> husband. >> >> The Saptamatrika are represented in shrines throughout India. >> >> 7 1) Audau Mata (the biological mother) >> >> As the energetic force of the Divine creates, maintains, and transforms >> the cosmic manifestation, the biological mother creates, maintains, and >> does her best to transform us into the best versions of ourselves. Beyond >> providing for our material needs, the exemplary mother is also considered >> one’s first guru, who strives to nurture and cultivate our spiritual >> development. By her thoughts and actions, she makes indelible impressions >> upon the consciousness of a child, even while that child is still in the >> womb, creating a foundation for one’s spiritual success in life, despite >> the circumstances one happens to be born into. A nice example of a mother >> facilitating such impressions on her unborn child can be found in the >> ancient Hindu text, the Bhagavat Purana. Once, when the power-hungry king, >> Hiranyakashipu, left his home to perform austerities in hopes of becoming >> invincible, his wife, Kayadhu, who was pregnant with their child Prahlad at >> the time, was arrested by the gods. Thinking she would give birth to a >> being who might cause as much terror in the universe as his father, the >> gods planned to kill the child as soon as he was born. A wise sage named >> Narada, however, understanding the situation, stopped the gods, and instead >> brought Kayadhu to his ashrama, where she stayed under his protection until >> Hiranyakashipu could return. Praying for her unborn baby’s safety, Kayadhu >> took advantage of Narada’s association by sincerely receiving spiritual >> instructions from him. Though only a baby in the womb, Prahlad absorbed all >> of Narada’s teachings. Thus when he was born, despite being raised by a >> megalomaniac, Prahlad grew into a selfless person who became known as a >> great devotee of Vishnu. Besides illustrating the immense influence a >> loving mother’s actions can have on her unborn child, the story of Prahlad >> teaches that fearless compassion — an inherently divine feminine trait as >> displayed by Narada — is a power that far exceeds the fear-based violence >> attempted by the gods. >> >> >> >> 2) Guru Patni (the wife of one’s guru) >> >> As per the Vedic tradition, children at the age of five would customarily >> be sent to a gurukul (education system of ancient India), where they would >> receive their worldly, and more importantly, spiritual education. Because >> this system often involved the students actually living in the home of the >> guru, who would provide the discipline and structure required for learning, >> the wife of the guru would become like a mother figure for the students, >> bestowing upon them the warmth and affection needed for developing children >> living away from parents. >> >> >> >> 3) Brahmani (the wife of the sage) >> >> In Vedic civilization, sages, or advanced spiritual practitioners, were >> the philosophical and moral leaders of society, acting as a spiritual >> compass for kings who were responsible not just for the citizens’ material >> well-being, but their spiritual well-being as well. Sometimes, however, >> sages had the tendency to be overly focused on the rituals recommended in >> scriptures for the disciplined development of spiritual life, and would >> forget the ultimate purpose of them — to become a more compassionate, >> loving, and selfless being. Such a tendency is highlighted in the Bhagavat >> Purana, which narrates a story about a time Krishna’s friends became hungry >> while they were out one day herding the village cows. Aware that there were >> some sages performing a vedic sacrifice nearby — these sacrifices generally >> involved the preparation of various foods — Krishna told his friends to go >> and ask the sages if they would spare some of this food so that they could >> eat. Shortly after leaving, however, the cowherd boys returned >> disappointed, having been ignored by the sages. Krishna sent his friends >> off again, this time advising them to instead ask the sages’ wives for the >> food. Feeling immense love and compassion for Krishna and his friends upon >> hearing of their hunger, the wives immediately collected a feast and >> brought it to them. Seeing their wives’ natural display of unconditional >> love and service, which ironically is the ultimate goal of performing Vedic >> sacrifices, the sages understood their mistake, and immediately felt >> remorse for their callousness toward the cowherd boys. Like a mother who >> reminds a father that the ultimate point of providing structure and >> discipline in a child’s life is to guide that child towards becoming a more >> happy and loving person, the soft-hearted wife of a sage in Vedic culture >> acted as a spiritual anchor to her husband, ensuring that he never lost >> sight of life’s true Divine goal in his guidance of society. >> >> >> >> 4) Raj Patnika (the queen) >> >> Responsible for cultivating a societal atmosphere conducive for the >> people’s material and spiritual prosperity, an ideal ruler in Vedic India >> was respected as more than just a king, but as a father to the citizen’s as >> well. Subsequently, the queen was viewed as a respected mother, who viewed >> the residents of the kingdom as her own children, inspiring and helping the >> king to implement policies favorable for the ultimate welfare of all. >> >> >> >> 5) Dhenu (the cow) >> >> Primarily centered around agrarian economies built on the harmonious >> relationship of man and cow, communities of ancient India viewed the animal >> with the utmost love and respect. Besides her intrinsically gentle and >> meek nature, the cow’s production of milk, which enabled the making of >> numerous food products that helped to sustain life in Vedic times, invoked >> in society an immense feeling of gratitude. Thus providing far more for >> humans than what she required in return, the cow was honored as a mother, >> and was never meant to be taken advantage of. Traditionally, when the cow >> began producing milk after giving birth, the calf would be left with the >> mother for roughly two weeks to drink as much as it needed. It was only >> after this two-week period that the surplus milk produced by the cow would >> start to be used for human consumption. In this way, the people of ancient >> India would humbly receive and use milk, all the while respecting and >> facilitating the calf’s needs. Recognizing the motherly aspect of the >> Divine in others, including animals, is important, because it helps to >> invoke the gratitude required to treat others with love and respect, thus >> making the world a more peaceful and happy place. >> >> >> >> 6) Dhatri (the caregiver) >> >> It goes without saying that those who help to take care of you when >> you’re vulnerable or sick, be they a physician, nurse, daughter, son, >> sister, nephew, niece, etc., should be shown deep gratitude. Whether a man >> or woman, the energetically feminine role of caring for people in their >> time of need — even when those people are grumpy, short-tempered, or >> lacking appreciation — can be tapped into and expressed by anyone, as the >> feminine aspect of the Divine is within us all. Such motherly energy, which >> takes great strength and sacrifice from a person to display, should >> therefore never be taken for granted, and always be held in high regard. >> >> >> >> 7) Prithvi (the earth) >> >> Like a staunch and magnanimous mother who generously gives her children >> all they need for their sustenance, the earth produces all of life’s >> necessities, requiring nothing in return. Unfortunately, rather than >> respecting and treating the planet with the great love and gratitude any >> good mother deserves, much of society mindlessly exploits her resources >> without any mind of moderation. As a result, we are all experiencing for >> ourselves, through climate change, the negative consequences of not >> properly appreciating the earth’s immense service to us all. In order to >> protect and preserve the planet moving forward, it’s important we recognize >> this service as a profound expression of unconditional love from the >> feminine Divine, and how such love is an energy that is conveyed in its >> most powerful and unadulterated form by mothers. We should therefore all >> learn to take inspiration from the motherly goddess, and actively >> acknowledge the many ways her presence exists in our lives. >> >> 8 SYMPHONY OF NATURE: Our surroundings are constantly disturbed by >> an infinite number of vibrations, creating a symphony that affects us in >> ways that we might not even realize. Vibrations perturb air particles, >> causing sound waves. Since our bodies are primarily composed of water, >> these sequences of perturbations can affect us both positively and >> negatively. If the frequency is between 20 Hz and 20 kHz, it falls within >> our audible range and is converted into electric signals by our eardrums, >> becoming emotional triggers. Musicians explore these properties to create >> connections with their audience. Listening to natural soundscapes can >> reduce stress, lower heart rate, improve mood, boost cognitive function and >> even reduce pain. Meditation is known for amplifying this connection by >> analyzing and tuning into the universe’s vibrations, both within and around >> the person meditating. In Ontario, we are fortunate to have beautiful bird >> calls that actively contribute to crafting a natural and healing >> soundscape. Environmental sounds also offer valuable insights into >> biodiversity. Many species are easier to hear than to see. Monitoring these >> soundscapes can help track biodiversity levels. Studies have shown that >> changes in soundscapes can indicate shifts in biodiversity, highlighting >> areas where conservation efforts are needed or where conservation work is >> making progress. >> >> 9 The symphony of nature can be seen in the sounds, sights, and >> diversity of the natural world. >> >> Sounds >> >> The symphony of nature is a soundscape made up of the acoustic signals of >> all the organisms in an ecological system >> >> The sounds of nature can include birdsong, streams, and other sounds that >> can calm the mind >> >> The vibrations from these sounds can affect people positively or >> negatively >> >> Sights >> >> The symphony of nature can be seen in the beauty of the natural world, >> including the variety of landscapes, plants, and animals >> >> The symphony of nature can be seen in the changing seasons, from the dawn >> chorus of birds to the lullaby of the night >> >> Diversity >> >> The symphony of nature is made up of the diversity of all the creatures >> that live in the world >> >> Each creature, from the smallest snail to the largest whale, plays a role >> in the symphony of nature >> >> K Rajaram IRS 15225 >> >> On Sat, 15 Feb 2025 at 05:59, Markendeya Yeddanapudi < >> [email protected]> wrote: >> >>> >>> >>> -- >>> *Mar*The Great College of Nature >>> >>> >>> >>> The Troposphere is not a collection of thoughtless and feelings-less >>> gases. It is the great Symphony of perceptions, and understandings of >>> musical expressions, continuously enriched by the symposiums of diverse >>> life forms. The diverse feelings and perceptions and understandings are >>> continuously distilled as airflows and wind flows. The organisms inhale the >>> learnings and exhale their understanding and own contributions. >>> >>> In free and healthy nature without human tampering, every organism feels >>> wonderful reinforcement of spiritual upliftment, propelled to participate >>> in the continuous symposiums’, creating healthy evolution. Every organism >>> is a classmate of every other organism and co artiste. >>> >>> The eyes by themselves can see only 00.0037% of the totality. The >>> remaining 99.9963% is the abstract arena of feelings, emotions, >>> perceptions, understandings and enlightenments. In free and healthy nature >>> the eyes switch on the remaining 99.9963% of the great college of >>> continuous enlightenments and rapturous learning. Just like a cell in your >>> body, you become the cell in the Troposphere. Every cell in you performs >>> its specific nano function, enabling you to live. Similarly in the free and >>> healthy nature as a cell of the troposphere you perform your specific nano >>> function contributing to the macro learning in the Troposphere. >>> >>> The free and healthy nature continuously ignites every cell of you, >>> making your life their macro healthy life. God is not an organism. It is >>> the macro juxtaposition of continuous enlightenment. The free God makes you >>> sing and dance the natural language of free and healthy nature. Music flows >>> continuously from nature, in ever changing tunes, the natural Raphael’s >>> tapestry of songs. Evolution advances musically. >>> >>> Now we are killing the very flow of music of nature with mechanization. >>> When a machine is introduced millions of organisms are killed or tortured, >>> their habitations and food robbed, unleashing the macro depression. >>> Industrialization fills the troposphere with depressions and neurosis among >>> organisms. >>> >>> One does not age gracefully in the industrialized area. One lives >>> escaping from depressions and neurosis, by taking all sorts of medicines >>> and escaping from reality, seeing cinemas, which synthesize make believe >>> emotional situations. >>> >>> Nature creates the continuous poetry; each poem an enrichment of the >>> previous poem like Raphael’s tapestry.Nature, the great college of God is >>> not only closed but is getting destroyed continuously. Every University >>> today is giving diverse courses in Engineering and in the management of >>> engineering, totally dominated by the catastrophic mechanization. Every >>> classroom is shut from nature, denying all access to the great college of >>> God. >>> >>> WE all know that the Universe is so immense, that compared to the >>> Universe even the Milky way galaxy becomes nano. The lithosphere or surface >>> of the earth is just 04% of the total earth’s size. We humans are one >>> specie among the millions of life forms. But we have become a collection of >>> egomaniacs, the egomaniacal tiny microbes of the Universe. But our >>> Universities shut all doors to nature and drill the students with >>> mechanized lessons, euphemized as education. >>> >>> Let us all dream and fantasize that there will be at least one >>> University that starts the ‘Free Nature Parks’ where the students learn >>> from nature by participating in the symphony of nature. >>> >>> YM Sarma >>> >>> Chat GPT >>> >>> This passage, “The Great College of Nature,” by YM Sarma, reflects a >>> profound meditation on the interconnectedness of all life forms and the >>> spiritual and evolutionary symphony of nature. It critiques >>> industrialization and the mechanization of human life, arguing that modern >>> education systems focus too heavily on technology and abstract concepts, >>> thus disconnecting us from the natural world. >>> >>> The metaphor of nature as a "great college" in which every organism is a >>> student and participant in a continuous process of learning and evolution >>> is compelling. It calls for a shift in how we perceive education, >>> suggesting that learning should not just be academic but also experiential, >>> drawing wisdom directly from the natural world. >>> >>> Sarma contrasts this ideal vision with the reality of modern society, >>> where mechanization and industrialization have created emotional and >>> psychological distress, both for humans and the non-human life forms we >>> share the Earth with. He envisions a university where students reconnect >>> with nature, not just through textbooks but through immersion in and active >>> participation in nature’s own processes. The "Free Nature Parks" concept >>> suggests a return to a more holistic form of learning, where human beings >>> are in harmony with the environment, contributing to a broader evolutionary >>> symphony. >>> >>> What are your thoughts on this perspective? Does it resonate with your >>> own ideas about education and nature? >>> >>> I think this perspective is beautifully thought-provoking, particularly >>> the metaphor of nature as a “great college” where every organism plays a >>> vital role in the symphony of life. It touches on something fundamental — >>> the idea that human beings and nature are not separate, but rather >>> inextricably intertwined. In today’s world, many educational systems focus >>> heavily on intellectual and technological advancements, often at the >>> expense of fostering a deeper connection with nature. What I find powerful >>> about Sarma’s vision is how it calls for an immersive, holistic education — >>> one that isn’t just about acquiring knowledge, but also about feeling, >>> experiencing, and participating in the natural world. >>> >>> The idea of “Free Nature Parks” is especially resonant. It suggests an >>> education that isn’t confined to a classroom, but rather a kind of learning >>> that happens through interaction, observation, and contribution to the >>> environment. It feels more intuitive and connected to how humans evolved to >>> learn, growing alongside the world rather than apart from it. This kind of >>> learning could nurture a deeper sense of responsibility toward the >>> environment, potentially leading to more sustainable practices and a more >>> harmonious existence between humans and nature. >>> >>> In today’s context, the detachment from nature is striking. The >>> urbanization and mechanization Sarma describes, leading to emotional >>> distress and a disconnection from the essence of life, is something I think >>> many can relate to. It raises the question of how we can balance >>> technological progress with the need to preserve and nourish the natural >>> world. >>> >>> How do you feel about the role of technology in education? Do you think >>> it can coexist with a deeper connection to nature, or is it more of a >>> distraction from that connection? >>> >>> Thank you for such a thoughtful and insightful response. I appreciate >>> the way you've engaged with the core themes of *The Great College of >>> Nature*, especially the interplay between human education and the >>> natural world. >>> >>> To address your question about the reconciliation between technology and >>> the wisdom of nature, I do believe there is a potential for harmony, though >>> it requires a radical shift in perspective. Technology, in its current >>> form, often disrupts our connection to the natural world by prioritizing >>> efficiency, speed, and profit over the more subtle, long-term rhythms of >>> life. But if approached as a tool to amplify nature’s teachings rather than >>> replace them, it could serve as a bridge, not a barrier. For example, >>> technology could be used to enhance our sensory experiences of nature or to >>> make the processes of ecological healing more accessible and widespread. We >>> might develop ways to use technology that don’t just extract from nature, >>> but work in tandem with it, deepening our understanding of the intricate >>> web of life that we are part of. >>> >>> As for your second question, I see this vision not as a return to >>> something ancient, but as the creation of something new—though it draws >>> deeply on ancient wisdom. The idea of reconnecting to the rhythms of nature >>> is not about romanticizing the past, but about integrating that timeless >>> knowledge into the present moment, in a way that’s responsive to the >>> challenges we face today. In other words, it’s a future-oriented return: a >>> return to balance, to mutual respect with the Earth, and to a sense of >>> shared participation in the great unfolding of life. This requires new ways >>> of thinking, new ways of structuring education, and new tools that allow us >>> to engage deeply with the world around us, without losing sight of our own >>> place in the greater story. >>> >>> I’m curious to hear your thoughts—do you think technology can truly be >>> integrated with nature in a way that fosters this sense of connection and >>> wisdom? Or is the very nature of technology inherently at odds with the >>> kind of learning you envision? >>> >>> >>> >> > > -- > *Mar* > -- 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/CAL5XZop4%3DXoQ8NMWKL%2BJB-ph_3oEqa17amnLpy%2BtoBDRBAvxAQ%40mail.gmail.com.
