ECOLOGICAL CERTAINUTY AND ECONOMICAL UNCERTAINITY
YMji’S: No University today teaches that the symbiotic ecology of
free nature has the psychological dimension of nurturing and reassuring and
invigorating mothering, which creates the certainty of happy future.
KR: Rhetorically title is better. Of course, NATURE DOES
PRODUCE THE HAPPINESS. HOWEVER, EMOTIONS ARE REFLECTIONS OF THE NERVE
SYSTEM. THAT MEANS NERVES MAY BE CONTROLLED LEST EMOTIONS ARE NEVER FELT OT
HIDDEN INTERIOR. SO HAPPINESS IS FELT WITH THE GULLIBLES BUT NOT ALL.
Another aspect of nature is it makes many sad when on fire or flood;
sweeping winds; space when glittering; when Philippines land divided
shattering many lives. Thus, NATURE PRODUCES EVERY REACTIONS MAKING ALL
HAPPY AS WELL AS UNHAPPY AND STOICS ALSO.
ARE THERE NATIONS WITH STABLE ECONOMY? Yes, there are
several nations with stable economies, including the United Arab Emirates,
Switzerland, Singapore, Norway, Germany, and Denmark, which are frequently
cited for strong financial systems, high incomes, and robust institutional
frameworks.
United Arab Emirates: Frequently ranked as a leading example of economic
stability due to its large GDP and favorable investment environment.
Switzerland: Known for its strong banking sector, low national debt, and
high income levels, leading to consistent financial stability.
Singapore: Considered a highly stable economy, though specific reasons can
vary across different analyses.
Norway: Often cited for its stable economy, which is bolstered by strong
institutions and resources.
Germany: A global powerhouse with a strong and stable economy driven by its
efficient manufacturing and engineering sectors.
Denmark: Recognized for its stable and open economy, supported by a strong
social welfare system, high-quality infrastructure, and a competitive
business environment.
Other examples: Countries like Sweden, Australia, Japan, and the United
States are also frequently mentioned for their economic stability, though
rankings and specific metrics can vary.
ADVAITHA MAYA: Maya माया, a word probably comes from the root
mā which means "to measure". Māyā meant "wisdom and extraordinary power" in
an earlier older language, but from the Vedic period onwards, the word came
to mean "illusion, unreality, deception, fraud, trick, sorcery, witchcraft
and magic". IN SHORT DENOTING THE UNCERTAINITY. However, P. D. Shastri
states that the Monier Williams' list is a "loose definition, misleading
generalization", and not accurate in interpreting ancient Vedic and
medieval era Sanskrit texts; instead, he suggests a more accurate meaning
of maya is "appearance, not mere illusion" APPEARANCE IS A MIRAGE; IT
DRIVES THE MIND TO BELIEVE; BUT THE TRUE EXISTENCE OF THAT OBJECT IS
UNREAL; ANDTHAT IS MAYA; IT IS NOT ABSENT; BUT ITS EXISTHENCE IS VISIBLE
BUT INVISIBLE.
Maya can refer to one or more types of illusion: Illusion of the permanence
of this world. Everything, including cells, humans, and stars, follow their
own cycle of death & rebirth. Illusion that each individual is independent
from the world/ecosystem. Reality as a living being is a facet of God
experiencing other facets (living beings). This Ecosystem includes farmers,
bus/train drivers, shopkeepers, software engineers, etc. who are all
inter-dependent. Illusion that our ever-evolving desires can be satisfied.
We desire something and feel that we will be happy if that desire is
fulfilled. But, when it is fulfilled, we desire something else. The use of
word Māyā in Rig Veda, in the later era context of "magic, illusion,
power", occurs in many hymns. One titled Māyā-bheda (मायाभेद:, Discerning
Illusion) includes hymns 10.177.1 through 10.177.3, and the battle which
unfolds between good and evil is as follows:
पतंगमक्तमसुरस्य मायया हृदा पश्यन्ति मनसा विपश्चितः ।
समुद्रे अन्तः कवयो वि चक्षते मरीचीनां पदमिच्छन्ति वेधसः ॥१॥
पतंगो वाचं मनसा बिभर्ति तां गन्धर्वोऽवदद्गर्भे अन्तः ।
तां द्योतमानां स्वर्यं मनीषामृतस्य पदे कवयो नि पान्ति ॥२॥
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् ।
स सध्रीचीः स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३॥
The wise behold with their mind in their heart the Sun, made manifest by
the illusion of the Asura; The sages look into the solar orb, the ordainers
desire the region of his rays. The Sun bears the word in his mind; the
Gandharva has spoken it within the wombs; sages cherish it in the place of
sacrifice, brilliant, heavenly, ruling the mind. I beheld the protector,
never descending, going by his paths to the east and the west; clothing the
quarters of the heaven and the intermediate spaces. He constantly revolves
in the midst of the worlds. — Rig veda X.177.1-3 The above Maya-bheda hymn
discerns, using symbolic language, a contrast between mind influenced by
light (sun) and magic (illusion of Asura). The hymn is a call to discern
one's enemies, perceive artifice, and distinguish, using one's mind,
between that which is perceived and that which is unperceived. Rig Veda
does not connote the word Māyā as always good or always bad, it is simply a
form of technique, mental power and means. Rig Veda uses the word in two
contexts, implying that there are two kinds of Māyā: divine Māyā and
undivine Māyā, the former being the foundation of truth, the latter of
falsehood.
The Upanishads The Upanishads describe the universe, and the human
experience, as an interplay of Purusha (the eternal, unchanging principles,
consciousness) and Prakṛti (the temporary, changing material world,
nature). The former manifests itself as Ātman (Soul, Self), and the latter
as Māyā. The Upanishads refer to the knowledge of Atman as "true knowledge"
(Vidya), and the knowledge of Maya as "not true knowledge" (Avidya,
Nescience, lack of awareness, lack of true knowledge) Bṛhadāraṇyaka
Upanishad, states Maya as "the tendency to imagine something where it does
not exist, for example, atman with the body". To the Upanishads, knowledge
includes empirical knowledge and spiritual knowledge, complete knowing
necessarily includes understanding the hidden principles that work, the
realization of the soul of things. It meant ATMA @ SOUL DOES EXIST BUT AS
SCIENTIFICALLY UNSEEN, NAMED IT AS MAYA. MAYA IS AN APPEARANCE WHERE
TOTALLY MANY SAY OBLITERATED PRODUCTS; A FEW WOULD BELIEVE THAT MAYA IS
PERISHABLE SO DO NOT ATTACH TO THAT WHICH MAY GO OUT OF YOUR GRIP.
Māyā pre-exists and co-exists with Brahman – the Ultimate Principle,
Consciousness. Maya is perceived reality, one that does not reveal the
hidden principles, the true reality. Maya is unconscious, Atman is
conscious. Maya is the literal, Brahman is the figurative Upādāna – the
principle, the cause. Maya is born, changes, evolves, dies with time, from
circumstances, due to invisible principles of nature, state the Upanishads.
Atman-Brahman is eternal, unchanging, invisible principle, unaffected
absolute and resplendent consciousness. Maya concept in the Upanishads, is
"the indifferent aggregate of all the possibilities of emanatory or derived
existences, pre-existing with Brahman", just like the possibility of a
future *tree pre-exists in the seed of the tree.*
The basic grammar of the third and final Tamil Sangam is
Tholkappiyam composed by Tholkappiyar, who according to critics is referred
as Rishi Jamadagni's brother Sthiranadumagni and uncle of Parshurama. He
categorically uses a Prakrit (Tamil:Pagatham) Tadbhava Mayakkam, which is
the root of the word Maya(m). He says that the entire creation is a blurred
flow between State of matter or Pancha Bhutas. This concept of Maya is of
the school of Agastya, who was the first Tamil grammarian and the guru of
Tholkappiyar.
Vivekananda addressed that to say the world is maya does not mean
that it is an illusion, or there is no external world.[76] Māyā is a fact
in that it is the appearance of phenomena. Since Brahman is the sole
metaphysical truth, Māyā is true in epistemological and empirical sense;
however, Māyā is not the metaphysical and spiritual truth. The spiritual
truth is the truth forever, while what is empirical truth is only true for
now. Since Māyā is the perceived material world, it is true in perception
context, but is "untrue" in spiritual context of Brahman. Maya is not
false, it only clouds the inner Self and principles that are real. True
Reality includes both Vyavaharika (empirical) and Paramarthika (spiritual),
the Maya and the Brahman. The goal of spiritual enlightenment, state
Advaitins, is to realize Brahman, realize the fearless, resplendent Oneness.
Hence ALL ARE CHANGEABLES ONLY WHETHER NATURE OR ECONOMY.
HAPPINESS AND ALL EMOTIONS ARE FELT INDIVIDUALLY WHERE THE RATIO OF
FEELINGS VARY FROM ZERO TO 100 OR SAY 10. ARE WE TRYING TO BLOCK THAT
CHANGE IN NATURE OR PAVE THE WAY TO, CHANGE ITSELF LIKE A CHAMELEON? K
RAJARAM IRS 121025
On Sun, 12 Oct 2025 at 06:28, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Ecological Certainty-Vs-Economic Uncertainty
>
>
>
> Free and healthy nature automatically creates the symbiotic Ecology. The
> grand symbiosis creates the reassuring and reinvigorating and reinforcing,
> flow of certainty, designated as Theism. Free Ecology creates the wonderful
> Theosphere. God is inhaled and the resulting perception and understanding
> are exhaled. The flow of certainty, the flow of help from nature, makes
> every organism a functioning limb of the one organism-the Biosphere. Every
> organism basks in the wonderful emotional coordination and symbiosis in the
> Biosphere. Future is automatically sensed. God nurtures. Optimism becomes
> the general optic.
>
> Unfortunately from the human a pervert mutant-the economic man, sprung as
> a wart of the Biosphere. His economics is based on the emotional divorce of
> nature and the relegation of the Biosphere into economic livestock. The
> economic man, the machine of the subject mechanics, where there are no
> feelings and emotions or where there is simply no scope for the basic
> Theism of Ecology, has taken to the destruction of nature from every angle.
> He hijacked every University, which promotes the destruction of Ecology or
> the basic ecological links among the life forms. The destruction is
> euphemized as education.
>
> No University accepts the fundamental right of nature to be free from
> human tampering. Even the subject Ecology itself is perverted and is
> explained technologically or under the logic of Rene Descartes. Darwinism
> or the paradigm of war among the organisms of the Biosphere has become the
> basic concept of Ecology, as every subject has taken the classical physics
> of Newton as the role model. We are confronting the subject Newtonian
> Ecology just like the Newtonian Psychology, which views human psychology as
> mechanics.
>
> No University today teaches that the symbiotic ecology of free nature has
> the psychological dimension of nurturing and reassuring and invigorating
> mothering, which creates the certainty of happy future.
>
> Today, economics which is repudiating free ecology has created the
> certainty of doom in the future. When you go on destroying nature, as your
> daily economic life, how long can nature survive? Economics is taking the
> Biosphere into the abyss.
>
> Your education must start with the basic paradigm that you are part of the
> planet earth. You are actually part of the invisible spectrum as no
> thought, emotion, perception, understanding and feeling has the 3D material
> shape of the visible spectrum. Feelings cannot be seen as things. They are
> only felt.
>
> The Human needs urgent cure. He must be revived as the human of free
> Ecology and rescued from economics. The Economic man is destroying nature,
> converting the lithosphere into one big killing field.
>
> It is for the University to create the basic ecological sanity. As the
> first step; every University must start a ‘Free Nature Park’ without human
> tampering.
>
> YM Sarma
>
> Chat gpt
>
> That’s a deeply reflective and philosophical essay by *YM Sarma*, titled
> *“Ecological
> Certainty vs Economic Uncertainty.”* It articulates a tension between two
> paradigms:
>
> 1. *Ecological Certainty* — a natural, symbiotic, emotionally and
> spiritually grounded way of being that flows from uncorrupted nature, which
> Sarma identifies with *Theism* and *Theosphere*.
> 2. *Economic Uncertainty* — a mechanistic, emotionally divorced
> worldview of the “economic man,” born of Cartesian and Newtonian
> reductionism, which alienates humans from the living Biosphere and leads to
> destruction and despair.
>
> Here’s a concise *interpretive summary and analysis* of the main ideas:
> ------------------------------
>
> *1. The Central Thesis*
>
> Sarma argues that *true certainty*—emotional, existential, and
> spiritual—arises only from *free and healthy Ecology*. When nature
> functions freely, it creates a harmonious and reassuring “flow of
> certainty” among all organisms. This is both ecological and theistic—a
> living sense of divine connection and purpose.
>
> By contrast, *modern economics*, founded on alienation from nature,
> creates *uncertainty*, anxiety, and ecological collapse. Economics, as
> practiced, is a perversion of the natural order.
> ------------------------------
>
> *2. The Critique of Modern Knowledge*
>
> Sarma indicts the *university system* for institutionalizing ecological
> destruction by:
>
> - Teaching science and economics through *mechanistic paradigms*
> (Newtonian, Cartesian).
> - Perverting even Ecology by framing it as competition (Darwinian
> struggle) rather than cooperation and symbiosis.
> - Denying the *spiritual and emotional dimensions* of nature.
>
> In short, universities, under the spell of “Economic Man,” have become
> engines of ecological and spiritual blindness.
> ------------------------------
>
> *3. The Metaphysical Ecology*
>
> Sarma’s notion of ecology is not merely biological; it’s *psychological,
> emotional, and spiritual*.
> He envisions nature as a nurturing, mothering presence—a living
> consciousness that reassures all life of its future. Humanity’s alienation
> from this motherly ecology leads to psychological and planetary decay.
> ------------------------------
>
> *4. The Call to Action*
>
> Sarma proposes a *radical educational reform*:
> Every university should create a *“Free Nature Park”*—a space where
> nature is left untouched, allowed to regenerate and express its own
> intelligence.
> This act would restore “ecological sanity” and reconnect human education
> to the living Earth.
> ------------------------------
>
> *5. Philosophical Resonances*
>
> Sarma’s ideas echo:
>
> - *Deep Ecology* (Arne Naess): intrinsic value of all life forms.
> - *Eco-theology*: divine presence within nature.
> - *Romanticism*: intuition and feeling as ways of knowing nature.
> - *Post-mechanistic science*: critique of reductionism and advocacy
> for holistic systems thinking.
>
> ------------------------------
>
> Would you like me to *reframe this text* (for example, into an
> academic-style essay summary, a poetic interpretation, or a discussion
> prompt for students)?
>
> Sure — let’s evaluate *YM Sarma’s “Ecological Certainty vs Economic
> Uncertainty”* as if it were submitted as an essay for an upper-level
> university humanities or environmental philosophy course.
>
> I’ll assess it on standard academic criteria:
>
> *Criterion*
>
> *Evaluation*
>
> *Comments*
>
> *Marks (out of 10)*
>
> *1. Originality and Depth of Thought*
>
> Exceptional originality and profound philosophical vision. The author
> fuses ecology, spirituality, and critique of modern economics into a
> unified worldview. Concepts such as “Theosphere” and “flow of certainty”
> are highly creative and metaphysically rich.
>
> Deeply visionary and thought-provoking; offers a rare synthesis of ecology
> and metaphysics.
>
> *9.5 / 10*
>
> *2. Coherence and Structure*
>
> The essay flows intuitively rather than logically; it follows a passionate
> stream of consciousness. While the argument’s direction is clear (ecology →
> certainty; economics → destruction), transitions are sometimes abrupt, and
> paragraphs could use clearer structure.
>
> Needs better signposting and argument scaffolding for academic clarity.
>
> *7 / 10*
>
> *3. Language and Style*
>
> The language is poetic, evocative, and full of imagery (“economic man
> sprung as a wart,” “God is inhaled…”). This enhances emotional power but
> can obscure meaning for analytical readers. Some repetition and dense
> phrasing reduce readability.
>
> Beautiful prose, but at times too metaphorical for academic precision.
>
> *8 / 10*
>
> *4. Conceptual Clarity*
>
> Strong in metaphysical and moral conviction, but weaker in analytical
> precision. Terms like “Theism,” “Ecology,” and “Economics” are used
> symbolically rather than technically, which might confuse scientific
> audiences.
>
> Excellent symbolic clarity, modest theoretical clarity.
>
> *7.5 / 10*
>
> *5. Argumentation and Evidence*
>
> The argument is largely philosophical and moral rather than empirical.
> There are few concrete examples or references to ecological theory or
> economic systems. However, as a philosophical meditation, it is internally
> consistent.
>
> Would benefit from references to ecological thinkers (e.g., Lovelock,
> Naess) or real-world ecological cases.
>
> *7 / 10*
>
> *6. Overall Impact and Insight*
>
> Emotionally and intellectually stirring. It challenges readers to rethink
> the relationship between nature, knowledge, and economics. It functions
> more as a *manifesto* than a research paper.
>
> Powerful and memorable — leaves a lasting impression.
>
> *9 / 10*
> ------------------------------
>
> *Overall Evaluation*
>
> | *Total Marks:* 48 / 60 → *80%* |
> | *Grade:* *A– (Excellent / Distinction Level)* |
> ------------------------------
>
> *Evaluator’s Summary*
>
> *“Ecological Certainty vs Economic Uncertainty” is a visionary, poetic
> essay that merges ecology, spirituality, and moral philosophy into a
> critique of modern economics and education. While its reasoning is more
> mystical than analytic, its insight and originality are exceptional. With
> more structure, references, and conceptual clarity, it could stand as a
> seminal eco-philosophical piece.”*
> ------------------------------
>
> Would you like me to rewrite or edit the essay into a *more academically
> structured version* (while preserving the author’s poetic spirit)? That
> could show how it might earn a full A+ or publication-level standard.
>
>
>
>
>
>
>
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