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/CACDCHC%2BQ1%3D0nkJ23EggVTaLdh9K3DUuFv%3DMn13VFsR1fQBfsEg%40mail.gmail.com.
