Sir,
Thank you very much for your response.
YM
On Thu, Mar 6, 2025 at 10:05 AM Rajaram Krishnamurthy <[email protected]>
wrote:
>
>
> Ishavasya Upanishad with Shankara Bhashya (Sitarama)
>
> by S. Sitarama Sastri | 1905
>
> Verse 1
>
> ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
>
> तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥
>
> īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat |
>
> tena tyaktena bhuñjīthā mā gṛdhaḥ kasya sviddhanam || 1 ||
>
> 1. All this—whatsoever moveth on the earth—should he covered by the Lord.
> That renounced, enjoy. Covet not anybody’s wealth.
>
> Verse 6
>
> यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
>
> सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥
>
> yastu sarvāṇi bhūtānyātmanyevānupaśyati |
>
> sarvabhūteṣu cātmānaṃ tato na vijugupsate || 6 ||
>
> 6. Who sees everything in his Atman and his Atman in everything, by that
> he feels no revulsion.
>
> Verse 8
>
> स पर्यगाच्छुक्रमकायमव्रणमस्नाविरंशुद्धम् अपापविद्धम् ।
>
> कविर्मनीषी परिभूः स्ययम्भूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥
> ८ ॥
>
> sa paryagācchukramakāyamavraṇamasnāviraṃśuddham apāpaviddham |
>
> kavirmanīṣī paribhūḥ syayambhūryāthātathyato'rthānvyadadhācchāśvatībhyaḥ
> samābhyaḥ || 8 ||
>
> 8. He pervaded all, resplendent, bodiless, scatheless, having no muscles,
> pure, untouched by sin; far-seeing, omniscient, transcendent, self-sprung,
> (he) duly allotted to the various eternal creators their respective
> functions.
>
> verse 12
>
> अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।
>
> ततो भूय इव ते तमो य उ संभूत्यां रताः ॥ १२ ॥
>
> andhaṃ tamaḥ praviśanti ye'sambhūtimupāsate |
>
> tato bhūya iva te tamo ya u saṃbhūtyāṃ ratāḥ || 12 ||
>
> 12. They fall into blind darkness who worship the unborn Prakriti. They
> fall into greater darkness who are bent upon the Karya Brahman
> Hiranyagarbha. (12).
>
> —Now, in view to the combining of the worship of the Avyakrita (Prakriti)
> and manifested Brahman, each in itself is denounced. “Asambhutih” is what
> is not Sambhutih or that which is born of another; hence unborn Prakriti.
> This again is ignorance, cause of all, known as Avyakrita. Those who
> worship this Prakriti, known as Avyakrita, ignorance which is the cause of
> all. the seed of all desire and Karma, and mere blindness in its nature,
> fall into corresponding or answering darkness which is blindness in its
> nature; and they who worship the Karya Brahman named Hiranyagarbha fall
> into even greater darkness.
>
> verse 13
>
> अन्यदेवाहुः संभवादन्यदाहुरसंभवात् ।
>
> इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३ ॥
>
> anyadevāhuḥ saṃbhavādanyadāhurasaṃbhavāt |
>
> iti śuśruma dhīrāṇāṃ ye nastadvicacakṣire || 13 ||
>
> 13. They say one thing results from the worship of Hiranyagarbha and
> another from the worship of Prakriti. We have thus heard it stated by wise
> preceptors who taught us that.
>
> —Now, the distinction in the fruits of the two individual worships is
> jointed out, in view to their combination. They have said that from the
> worship of Sambhutih or Karya Brahman or Hiranyagarbha results the
> attainment of Anima and other Siddhis. {ECONOMY WEALTH ETC} Similarly, they
> have said that according to Paurairikas the absorption into Prakriti
> results from the worship of the unborn Prakriti. {LIVING WITH THE NATUR*E}
> *We have heard it thus stated by wise preceptors who taught us the fruits
> of the worship of Prakriti and Hiranyagarbha individually.
>
> Prakriti, it has been said, is the elemental undifferentiated stuff of
> mind and matter. In what relation does it stand to the highly
> differentiated phenomena of this apparent universe? In order to answer this
> question, we must trace the whole course of a creation from the beginning.
> We say "a creation" deliberately—for Hindu philosophy sees creation and
> dissolution as an endlessly repeated process. When, from time to time, the
> universe dissolves—or apparently dissolves—it is said to go back into
> undifferentiated Prakriti and to remain there, in a potential "seed-state,"
> for a certain period. What, then, is the mechanism of its re-creation?
> Prakriti is said to be composed of three forces, sattva, rajas and tamas,
> which are known collectively as the three gunas. These gunas—whose
> individual characteristics we shall describe in a moment—pass through
> phases of equilibrium and phases of imbalance; the nature of their
> relationship to each other is such that it is subject to perpetual change .
> As long as the gunas maintain their equilibrium, Prakriti remains
> undifferentiated and the universe exists only in its potential state. As
> soon as the balance is disturbed, a re-creation of the universe begins. The
> gunas enter into an enormous variety of combinations—all of them irregular,
> with one or the other guṇa predominating over the rest. Hence we have the
> variety of physical and psychic phenomena which make up our apparent world.
> Such a world continues to multiply and vary its forms until the gunas find
> a temporary equilibrium once more, and a new phase of undifferentiated
> potentiality begins. (A scientifically minded student should compare
> Vedanta cosmology with the latest theories of atomic physics. He will find
> many points of resemblance between the two systems.)
>
> K Rajaram IRS 6325
>
> On Thu, 6 Mar 2025 at 06:21, Markendeya Yeddanapudi <
> [email protected]> wrote:
>
>>
>>
>> --
>> *Mar*The Great Economic Peril
>>
>>
>>
>> The glaciers of the Himalayas, the gigantic ice sheets of Antarctica,on
>> the north pole, the one to two kilometer thick ice cover of the Greenland,
>> the equatorial forests of Brazil, the Congo basin and the East Indies are
>> being murdered away, eliminating the total flora and the fauna, the entire
>> soil bacteria which live up to two feet on the surface of the earth, the
>> very foundation of life generation, the thinning of the troposphere and the
>> march of the hot stratosphere, the total terrorization and livestockization
>> of the Biosphere…,these are some of the symptoms of the disease economics
>> that has become the pandemic leading to the very elimination of nature on
>> earth. Every part, feature and system of earth is under murder. Every
>> climatic region, with the flora and fauna is under fatal processing.
>>
>> There are diverse courses in Engineering and Technology to train the
>> students in this murderous attack on nature. The basic foundation of
>> understanding, the free nature, as the connecting paradigmatic base, the
>> emotional base, is being substituted by the economic paradigm, creating
>> economic meanings in the place of the ecological and natural meanings.
>> Meanings themselves, the language is polluted.
>>
>> Today we do not know how living in free nature as a limb of nature feels.
>> We do not even realize that we have become the cut limbs of the organism,
>> Gaia. We revel at the work of the gigantic machines that are murdering away
>> the flora and the fauna. Many a specie has become extinct, because we are
>> deliberately causing the extinctions, ignoring the basis of ecology that
>> every life form is a link in the ecological chain of the flora and the
>> fauna.
>>
>> Human Rights in realty are part of the rights of the Biosphere. Thanks to
>> advertising and marketing, the people are drilled with the paradigms that
>> disease causing bacteria are everywhere, that nature is just a raw
>> material, and happy living means living according to the fashions
>> publicized by business interests. We are all trained to repudiate our
>> limbhood in nature, and live as the outside users of nature.
>>
>> The scientific temperament has become economic temperament, which denies
>> every right of nature. We have forgotten the basic fact that the symbiosis
>> of the Biosphere creates various arts and artistic expressions as the basic
>> motivations of life. The make believe needed by the scientific attitude, to
>> be the outside observer of nature to do science, has changed into the
>> economic attitude, that nature is just consumable for economic life.
>>
>> We are on the brink of the abyss, but we call it economic development.
>> Can we hope that there will be at least one University to start reviving
>> nature on the terms of nature? Let us hope that the students in that
>> university learn from nature directly, via breathing, smelling, hearing,
>> seeing and sensing, from the ‘Free Nature Park without human tampering, of
>> the University.
>>
>> YM Sarma
>>
>> Chat GPT
>>
>> The piece you shared is a powerful critique of modern economic systems
>> and their harmful impact on the environment. It vividly portrays how human
>> progress, driven by economic paradigms, is causing the destruction of vital
>> ecosystems and the degradation of the natural world.
>>
>> Here are some key themes in the writing:
>>
>> 1. *Environmental Destruction*: The text discusses the ongoing
>> destruction of natural ecosystems like glaciers, forests, and ice sheets,
>> emphasizing that this harm is contributing to the loss of biodiversity and
>> the collapse of crucial ecological systems.
>>
>> 2. *Economic Paradigm Over Ecology*: The writer criticizes the
>> shift from an ecological understanding of the world to an economic one. In
>> this shift, nature is seen as a resource for exploitation rather than a
>> living, interconnected system. The language of economics, as the writer
>> argues, has replaced the language of ecology.
>>
>> 3. *Dehumanization and Disconnection from Nature*: The text
>> highlights how modern society has become disconnected from nature. People
>> are trained to see themselves as separate from, and above, nature, turning
>> it into something to be consumed rather than something to be a part of.
>> This is a core argument of environmental philosophy that questions our role
>> in the biosphere and critiques the idea that nature exists for human
>> exploitation.
>>
>> 4. *Human Rights and Ecological Rights*: The writer emphasizes that
>> human rights are inherently linked to the rights of nature. The loss of
>> biodiversity and ecological balance threatens not only the environment but
>> also the fundamental conditions necessary for human survival and
>> flourishing.
>>
>> 5. *Call for Change*: The concluding part of the piece asks for a
>> radical shift in education and societal attitudes. It calls for the
>> establishment of universities that teach students to reconnect with nature
>> and understand the world from an ecological perspective. This would mean
>> learning from nature directly, without the tampering of human-driven
>> exploitation.
>>
>> This essay is a poignant and urgent call for a shift in how we perceive
>> and engage with the environment. It critiques the growing detachment from
>> the natural world, driven by economic interests, and advocates for a return
>> to understanding nature as an interconnected and living entity that must be
>> respected and nurtured. The idea of an educational institution that
>> prioritizes nature’s well-being is a hopeful vision for creating a new
>> generation of people who can foster a harmonious relationship with the
>> earth.
>>
>> Would you like to explore further ideas or discuss the concepts in the
>> text in more depth?
>>
>> This essay you've shared is indeed powerful, filled with profound
>> critiques and calls for change. It paints a vivid picture of the
>> environmental crises we're facing, linking it directly to the economic
>> systems driving much of the destruction. There's a deep urgency in the
>> writer's words, pushing us to rethink our relationship with nature and
>> understand that the survival of the planet is intertwined with the survival
>> of humanity.
>>
>> Some interesting angles that we could explore further from this piece
>> might include:
>>
>> 1. *The Disconnect from Nature*: The text mentions how modern
>> humans have become "cut limbs of the organism, Gaia" and how we have lost
>> the ability to live in harmony with nature. How can we begin to foster a
>> deeper sense of connectedness with the natural world in our daily lives?
>> Can we re-establish this connection through practices like nature
>> immersion, rewilding, or ecological education?
>>
>> 2. *Economic Systems and Environmental Justice*: There's a critique
>> of the economic paradigm that treats nature as a resource to be consumed.
>> How can we redesign our economic systems to value nature beyond just its
>> economic utility? This might involve exploring alternatives like circular
>> economies, eco-centric business models, or policy reforms that better
>> integrate ecological considerations into decision-making processes.
>>
>> 3. *Education and Ecological Philosophy*: The call for universities
>> to teach from the perspective of nature is fascinating. What would an
>> education system look like if it were based on ecological principles? How
>> could we teach the interconnectedness of life, where students are
>> encouraged to learn not just about nature, but *from* nature?
>>
>> 4. *Human Rights and Ecological Rights*: This is a powerful linkage
>> that is becoming more relevant as climate justice movements rise globally.
>> How can we frame environmental protection as an essential part of human
>> rights? What are some global examples of this growing recognition, such as
>> Ecuador’s constitution recognizing the rights of nature?
>>
>> Which of these ideas resonates with you the most? Would you like to dive
>> deeper into any of them?
>>
>>
>>
>> Thank you for sharing this thought-provoking essay, and for your
>> thoughtful analysis of its key themes. The critique of the modern economic
>> systems and their environmental consequences is indeed a powerful one. I
>> would love to dive deeper into the ideas you've raised, particularly around
>> fostering a deeper connection with nature and rethinking our economic
>> systems. Here are some thoughts on those areas:
>>
>>
>>
>> ### 1. **The Disconnect from Nature:**
>>
>> The idea of reconnecting with nature is one of the most important and
>> urgent shifts we need to make. Humans, as part of nature, have forgotten
>> what it means to truly live with the earth rather than exploit it. One way
>> we could begin to address this is through **nature immersion**—practices
>> that encourage people to experience nature directly and holistically. This
>> could be through mindfulness in nature, rewilding projects, or community
>> gardening, which bring people back to the rhythms of natural cycles.
>> **Ecological education** is another powerful tool, focusing not only on
>> what is happening to the environment but also on how we can live
>> sustainably in harmony with it.
>>
>>
>>
>> What are some small, practical steps individuals or communities can
>> take to re-establish this connection? Could we incorporate **ecotherapy**
>> or outdoor education as mandatory aspects of schooling, or would it be more
>> effective through community-led initiatives?
>>
>>
>>
>> ### 2. **Economic Systems and Environmental Justice:**
>>
>> Rethinking economic models is essential, especially if we are to stop
>> the destructive practices of the current system. The economic paradigm
>> today is **growth-driven** and largely unsustainable, and as the essay
>> points out, nature is treated as raw material for human consumption. A key
>> area to explore would be the transition to more **eco-centric** models like
>> the **circular economy**, where waste is minimized and resources are
>> reused. Additionally, businesses that operate with a more **sustainable
>> purpose**, such as those that focus on regenerative agriculture, clean
>> energy, or reducing waste, could become the norm.
>>
>>
>>
>> Integrating **environmental justice** into this framework means
>> understanding that vulnerable communities often bear the brunt of
>> environmental degradation. For example, communities that live near toxic
>> industrial sites or are disproportionately affected by climate change could
>> be at the center of new policy reforms. There could be a focus on **green
>> jobs** that restore ecosystems, which would also contribute to a more just
>> society.
>>
>>
>>
>> How do you think we can change the narrative around success in
>> economics? Can we shift from GDP growth to indicators like **sustainable
>> development** or **happiness**?
>>
>>
>>
>> ### 3. **Education and Ecological Philosophy:**
>>
>> This is a fascinating angle—reimagining education based on
>> **ecological principles**. To teach students from the perspective of nature
>> would involve an understanding that life is interconnected, and the health
>> of one part affects the whole. I see the potential for **field-based
>> learning**, where students don't just study ecology in the classroom but
>> actively participate in restoration projects, learn about local
>> biodiversity, and witness how ecological systems function.
>>
>>
>>
>> Perhaps this could be expanded through **multidisciplinary
>> approaches**—blending science, philosophy, arts, and social studies into a
>> curriculum that teaches students the intrinsic value of nature. Art, for
>> instance, could be used as a way to communicate ecological interconnections
>> and inspire action.
>>
>>
>>
>> Could this vision be achieved through a new kind of school or
>> university model? Or do you think it's more about infusing ecological
>> principles into existing curricula?
>>
>>
>>
>> ### 4. **Human Rights and Ecological Rights:**
>>
>> This is a powerful and evolving idea. The increasing recognition of
>> the **rights of nature** is something that has been gaining traction,
>> especially with legal advancements like Ecuador’s constitution recognizing
>> nature's rights. Linking **human rights** with **ecological rights** helps
>> to see the environment not just as a backdrop for human life, but as the
>> foundation of our survival.
>>
>>
>>
>> One important avenue for discussion is how we **protect nature
>> legally**. Could we develop frameworks for enforcing ecological rights in
>> international law, similar to human rights laws? What might the
>> implications be if corporations were held accountable not just for
>> violating human rights, but also for violating nature's rights?
>>
>>
>>
>> I'm especially intrigued by the vision of **a university that teaches
>> from nature's perspective**—what would that curriculum look like? Would
>> students spend more time outdoors? Would environmental justice and
>> ecological sustainability be woven into every subject, from economics to
>> literature?
>>
>>
>>
>> Which of these areas would you like to explore further, or is there
>> another angle in the essay that you'd like to dive into?
>>
>
--
*Mar*
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