The statement "Man is indeterminate against nature's determinism" is a
philosophical proposition that reflects a central debate regarding free
will versus determinism. It posits that while the natural world operates on
strict, predictable causal laws (determinism), human beings possess a
unique quality of indeterminacy or free will that allows them to act
outside or in spite of these natural forces.
This idea is primarily explored through three main philosophical viewpoints:
1. Hard Determinism
Hard determinists argue that everything in the universe, including all
human actions and decisions, is the inevitable result of prior causes and
the laws of nature.
Nature's Role: The universe functions like a vast, predictable machine (a
"clockwork mechanism") where every event, from the motion of planets to
brain chemistry, is determined by preceding physical states.
Man's Role: From this perspective, the human feeling of free will is an
illusion. Humans are complex physical systems, and their actions are
ultimately as determined as any other natural event. Therefore, man is not
indeterminate against nature's determinism, but fully subject to it.
2. Metaphysical Libertarianism (Indeterminism)
In contrast, metaphysical libertarians argue that not all events are
strictly determined by prior causes and that humans do have genuine free
will.
Nature's Role: This view often incorporates scientific concepts like
quantum indeterminacy to suggest that randomness or chance exists at a
fundamental level of reality, meaning the future is not entirely fixed.
Man's Role: This indeterminacy creates a "space" for human agency,
suggesting individuals can make choices that are not fully determined by
their genetics or environment. In this view, man is indeed indeterminate
against nature's determinism.
3. Compatibilism
Compatibilism attempts to reconcile determinism and free will, arguing that
the two can coexist.
Nature's Role: It accepts that determinism might be true in the physical
world.
Man's Role: Compatibilists redefine free will not as the ability to act
without any prior cause, but as the freedom to act according to one's own
desires, intentions, and character, without external coercion. Even if
these desires were ultimately determined by past events, the action is
still considered "free" because it is a voluntary expression of the self.
In essence, the statement you provided champions the libertarian
perspective, which asserts a fundamental human capacity to transcend the
strict cause-and-effect chains governing the rest of nature. This remains a
core, unresolved debate in philosophy and science.
This was very well known to the Bharatha varsha people long ago as seen
from the Rig vedam where humn pleaded for protection from the nature.
The great Indian mystic and scholar, Aurobindo Ghosh is of the view
that Vedas hold within them secret doctrines and mystic philosophies . The
Vedic texts are inundated with curiosity and philosophical impulse. One
marvels at the array of knowledge they provide, dating back to centuries.
In their appropriate context, an ecological examination of the Vedic texts
offers a wealth of knowledge about the conservation and upkeep of our
environment.
Vedic Divinity of Nature and the Theory of Natural Balance
“ O Prithivi, auspicious be thy woodlands, auspicious be thy hills and
snow-clad mountains. Unslain, unwounded, unsubdued, I have set foot upon
the Earth, On earth, brown, black, ruddy and every-coloured, on the firm
earth that Indra guards from danger.” (Atharvaveda 12:1:11)
“O Prithivi, thy centre and thy navel, all forces that have
issued from thy body — Set us amid those forces ; breathe upon
us. I am the son of Earth, Earth is my Mother. Parjanya is my
Sire ; may he promote me.” (Atharvaveda 12:1:12)
“Dyaus is my Father, my begetter: kinship is here. This great earth is my
kin and Mother. Between the wide-spread world-halves is the birth-place:
the Father laid the Daughter's germ within it.” (Rigveda 1:164:33)
In the Vedic texts, specifically the four Vedic Samhitas, natural elements
and nature are venerated as ‘divine entities.’ In the above-cited
translated hymns from the Atharvaveda, Prithvi or Earth is being referred
to as ‘Mother’, which can also be connoted to ‘Mother Goddess’, endowing a
certain divinity to the Earth itself. Humans are referred to as ‘the sons
of Earth’, with Earth serving as the heavenly mother figure who gives birth
to her offspring, raises them, and provides for their needs through her
resources.
Environmental resources including forests, hills, mountains covered in
snow, as well as the soil are praised and referred to as ‘auspicious.’ In
the third hymn cited above, from the Rigveda, Earth is again referred to as
the ‘Mother’, and Dyaus, the Vedic deity of the sky or heaven is referred
to as the ‘Father’. Heaven and the Earth are therefore life givers, Heaven
sowing the seeds of life into Earth, and Earth nurturing and carrying life
within her, similar to a child in the mother’s womb. The enormous corpus of
hymns, which are devoted to, or glorifying nature in metaphorical and
allegorical narratives, reveals the profoundly ingrained ecological
concerns of the sacred Vedic texts.
Divinity of Nature and Nature Worship The Rigveda begins with a hymn
dedicated to Agni (fire), and similarly, the Yajurveda begins with a hymn
for Vayu (air). Natural resources, flora and fauna, are a part of ‘lower
mythology’ in the Vedas, entities at a lower position than the Gods, but
divine in nature (Hopkins 3). Water, Mountains, Vegetation and Animals etc.
are all revered as divinity and the Vedic texts describe using beautiful
imagery, the importance and means of preservation for the same. Water is
considered to have healing powers and every mountain is a divine entity, as
well as a resort for the Gods.
A variety of Trees and Groves are revered as holy as they are too,
associated with the Gods.
“A lamp is offered to the Karanjaka tree itself, and to cut down trees on
the day of the new moon is a sin equal to that of murdering a priest (13,
123, 8 and 127, 3)” (7).
Several Vegetal and Animal divinities are holy as well, their existence
praised and needed for an ecological balance. The Earth and its resources
were hence seen as divine entities, to be worshipped and conserved by any
means. The exploitation of natural resources and inflicting damage on them
was considered ‘sinful’, having serious implications on human life. The
Vedic traditions revel in the creations of God and aspire to make the best
use of the resources human beings are bestowed with. They throw light on
Nature’s eternal history and being.
The Rigveda, comprising 1,017 hymns divided over ten books, is more of a
poetic outpouring on the immense nature of the Universe than the
commandments of priests.
“Agni is in the earth, in plants ; the waters hold Agni in
them, in the stones is Agni. Agni abideth deep in men : Agni
abide in cows and steeds.” (Atharvaveda 12:1:19)
“Agni gives shine and heat in heaven : the spacious air is
his, the God's. Lover of fatness, bearer of oblation, men
enkindle him.” (Atharvaveda 12:1:20)
In the Rigveda, Nature deities are being worshipped; Agni (fire), Dyaus
(sky), Surya (Sun), Vayu (air), Apas (water), Usas (dawn), Marut (storm)
and Prithvi (Earth). The deities were all related to ecological phenomena,
hymns being dedicated to them and each of these phenomena given the utmost
importance. It is also interesting to note that when a prayer or worship is
offered to any one of them, in the Rigveda, that specific Nature deity
becomes the chief God, the supreme creator and the supreme destroyer of the
universe and life (Radhakrishnan and Moore 4). Similarly, we see these
ecological occurrences being referred to as deities in the other three
Vedas as well, for instance, in the two hymns cited above, from the
Atharvaveda, Agni is being revered as the ‘God’. Agni is omnipresent in
biotic and abiotic life forms, in the earth, the plants, the waters and the
stones. It is present in human beings as well as in animals. It is what
gives light and heat, the air belongs to the God of Agni, human beings are
called upon to enkindle this divine force for the betterment of their
lives.
S.R.N. Murthy, a well-known geologist, has stated in his work
“Vedic View of the Earth”, that “the natural geological aspects have been
described as Indra, Agni, Vayu, Varun, Usas etc.” (Tiwari 159).
Personifying nature and ecological phenomena as divinity, and nature
worship is therefore an inherent part of the Vedic texts, to bless and
protect ‘life’. Elements of Nature and Theory of Natural Balance Elements
of nature, often varying in their exact number, are often mentioned in the
Vedic texts. The fundamental concept is that Prakriti, the primordial force
that permeates all living forms, is the source of the five main
elements—space, air, fire, water, and earth—that together make up the
environment. Although each of these aspects has a distinct expression, they
are all interconnected and dependent on one another. The safeguarding of
the Dyaus (heavens) and Prithvi (earth) together as interrelated spheres
for overall well-being is addressed in the Vedas (Mukherjee 20-21).
“Agni and Prithivi, closely connected, may they bring low for me the Boon
I mention. Vayu and Firmament, closely connected, may they, etc. Closely
connected Dyaus and the Aditya, may they, etc. Closely connected Varuna and
Waters, may they, etc. Lord of the seven communities and her who forms all
beings, eighth. Make our ways full of pleasantness: may So-and-So and I
Agree.” (Yajurveda 26:1:1)
According to a hymn from Yajurveda, cited above, fire, air, heat/light,
Sun, water, cloud and sky/heaven are the seven forces of life, on whose
support all living beings depend for the sustenance of their life. Earth is
revered as the main upholder of life, a divine entity, on which all these
interactions take place and life is sustained. Man is called upon to make a
beneficial use of these divine interactions and create a good life for
himself. The number of the core elements varies across the Vedic texts. In
the two hymns from Atharva Veda, cited below, the numbers ‘five’ and ‘six’,
are in repetition and hold great meaning when read in their appropriate
contexts. They can also connote the number of ‘elements of nature’ among
the variety of meanings like five senses, five seasons, five directions,
six senses, etc. Despite these variations and inconsistencies, the case for
Vedas bestowing great reverence to the forces of life, the elements of
nature, is not undermined.
“Five milkings answer to the fivefold dawning, five seasons to
the cow who bears five titles. The five sky-regions made fifteen
in number, one head have these to one sole world directed.”
(Atharvaveda 8:9:15)
“Six Elements arose, first-born of Order: the six-day time is
carried by six Samans. Six-yoked the plough is, as each trace is
numbered : they call both broad ones six; six. Earth and Heaven.”
(Atharvaveda 8:9:16)
However, the Upanishads state that there are five basic elements of nature,
of which this universe and life are constituted of, Fire, Air, Water, Land
and Space (Aitareya Upanishad 3:1:3).
The equilibrium among these components or elements and living things has
been preserved by nature. The natural balance is disturbed by an increase
in any environmental component's proportion above a certain point, and any
change to the natural balance poses serious challenges for the universe's
living things. Various environmental components have established
connections with one another. Humans and the ecosystem have a very natural
relationship because they cannot survive without it (Tiwari 158).
Ecological Significance of Vedic Texts: Reverence, Preservation,
Transformation The very concept of environmental preservation dates back to
the Vedic era; it is not a contemporary occurrence. The Vedic ‘Man’
initially sensed God's existence in the world through nature, during the
earliest, most formative stages of their civilization (Desai 638) The basic
elements of nature were not perfectly balanced for the universe's creation.
It has also been suggested by various mythological tales that the cosmos
initially expanded before beginning to contract. As the basic forces' or
elements’ strengths were adjusted, the cosmos then started to expand again,
creating a habitable world, known as the ‘Vivasvana’ (Roy 57). This was the
world where life could sustain itself, but it was also the duty of the
living beings to protect and not over-exploit the resources provided to
them, so as to not hinder the natural balance of the world they live in.
The Vedic texts have a copious number of hymns dedicated to the
preservation of ecological balance, and on how to make the most apt use of
the ecological resources, for the betterment of their mind, body and soul.
“Whatever I dig from thee, O Earth, may that have quick growth again O
purifier, may we not injure thy vitals or thy heart.” (Atharvaveda 12:1:35)
“Be glad and joyful in the Plants, both blossoming and bearing fruit,
Plants that will lead us to success like mares who conquer in the
race.”(Rigveda 10:97:3)
“Let fruitful Plants, and fruitless, those that blossom, and the
blossomless, Urged onward by Brihaspati, release us from our pain and
grief.” (Rigveda 10:97:15)
In the hymns cited above, from the Atharva Veda and Rig Veda, respectively,
practices for the preservation and conservation of ecological resources are
preached in an allegorical and theological form. The first Hymn can be
connoted to an advisory against depleting Earth of its resources, by
exploiting it for minerals, vegetation and even groundwater. A cautious
prayer, that Earth may be replenished of its resources again and not
destroyed by exploitative acts of man. In the two hymns cited above, from
the Rig Veda, the essentiality of plants, both blossoming and blossomless,
fruitful and fruitless, for the nurturing and advancement of human life is
stated.
Vedic Texts: from the Ancient to a Modern Era
The Vedic texts highly personify ‘Nature’ and attribute a divine quality to
ecological entities. The Vedic Aryans indicate that they were aware of
their reliance on and relationship to something greater than nature by
personifying and worshipping natural things. Personification entails
knowing a person, and personifying a natural thing as a subject of worship
implies having a more or less clear understanding of what we refer to as
‘God’. Man yearns for a superior force he can rely on. He could revere
someone who is superior to him. The gods of the different stages of the
Vedic faith are reflections of man's evolving requirements, pains, desires,
and heart-searchings (Radhakrishnan and Moore 98). “But the paramount
importance of the Rig-Veda is after all not as literature, but as
philosophy. Its mythology represents a clearer, even if not always
chronologically earlier stage of thought and religious development than is
to be found in any parallel literature. On one side at least it is
primitive in conception, and constructive under our very eyes: how a
personal god develops by personification out of a visible fact in nature
(anthropomorphosis ) no literary document in the world teaches as well as
the Rig-Veda” (Bloomfield 29). It is necessary to see the Vedas, not just
as a theological and mythological text, but as a serious work of
literature, brimming with scientific, philosophical, moral and ecological
knowledge and discourses. It is not fruitful to reject the doctrines of
this marvellously detailed text on the premise of it being primitive and
closer to theology than science. As Goldsmith believes, the ancient texts
of the world, mythologically presented, are not merely pre-scientific
revelations but an insight into the reality of our being, they must be read
with serious and earnest considerations as religious practices may have the
enormous potential for saving the natural world. “Dayananda considered the
Vedas to be the books of all fields of knowledge, and he has written his
commentaries to prove this point. Aurobindo has given a psychological
interpretation of the Vedas. Satwalekara follows the line of thinking of
Dayananda to a certain extent” (Roy 34). Hence, it can be inferred that
Vedas belong to the world and not just one religion, a literary reading of
the texts reveals a multitude of mysteries and philosophies, of utmost
importance too. Conclusion The Vedic texts personified ‘Nature’ as
‘Divinity’ and hence, the Earth and its resources were revered and
protected at all costs as sacred beings. Natural resource exploitation and
harm were regarded as "sinful," as they had detrimental effects on human
existence.
The Vedic customs praise God's creations and maximize humankind's access to
its resources. They also discuss the "Elements of Nature," which make up
the world, and how nature has maintained the balance between these
components or elements and living beings. Any rise in any environmental
component's percentage over a certain threshold disturbs the natural
balance, and any shift in the natural balance presents significant risks to
the universe's living things. Environmental protection is not a modern
phenomenon; the idea itself is rooted in the Vedic period. During the
oldest, most formative phases of their culture, the Vedic “Man” first
discerned the presence of God in the world through nature. However, the
Vedas must be read as a serious work of literature, full of scientific,
philosophical, moral, and ecological knowledge and discussions, rather than
just as a religious and mythological document; the study of which is
imperative in understanding its mystical philosophies and thoughts.
THUS, PAKRTI IS SO POWERFUL THAT HUMAN MUST BESTOW THE RESPECTS
LEST CONSEQUENCES ARE BEYOND THE TOLERANCE OF THE PUBLIC. K RAJARAM IRS
201125
On Thu, 20 Nov 2025 at 06:08, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
>
>
> Determinism and Determination
>
>
>
> Determinism is the process of life of nature. Nature changes or simply
> grows. Symbiosis is its path. Including my, your and the life of every
> organism, there is the macro determinism, directing all into the grand
> coordinating symbiosis. In the free and healthy nature, your life and
> nature’s life synchronize. The troposphere with its smells and sounds
> creates the symbiosis in the Biosphere.
>
> And when you take to a determination, you take a deep breath. If the air
> is totally clean, the hormones generated by the determination, leading to
> concerted action by all the cells in you, will be very strong and
> determining. You exhale your determination as smell message into the air
> which the organisms inhale. Their internal hormonal communications
> synchronize which together results in the great macro symbiotic
> determination. The organisms actually inhale and exhale communications.
>
> As nature joins you in the implementation, your determination simply
> cannot fail and you cannot waver and you do not suffer from indecision.
> Your very determination and decision making process, becomes confident and
> you simply cannot doubt yourself. Nature directs you via the troposphere.
> You inhale and exhale the determination with nature as partner. You cannot
> live without breathing. Actually it is the troposphere that makes you live.
> The determination becomes breathing as part of nature’s determinism.
>
> Breathing and sensing synchronize and coincide, and you can sense in
> advance the future. You develop the faculty of sensing the future in
> advance enabling the remedial correction automatically without noticing. As
> you know what you want and as you have laid down the path of
> implementation, with your determination, you automatically can know in
> advance the future. Future takes to certainty and predictability.
> Prediction becomes your Biology. And smile embeds into your body, not
> merely your face. Humor takes over your life.
>
> This grand structure of Determinism of nature, which depends on unpolluted
> air, today is being destroyed continuously. Poisoning and polluting,
> mutilating and maiming of nature is euphemized as economic activity.
> Lecturing about uncertainty, probability and improbability as the basic
> property of nature itself is elevated into the subjects Mathematics and
> Mechanics and Statistics. Imagine what we are doing t the morale of the
> hapless students, when they are taught that nature’s behavior is uncertain
> and that we are helpless. We are making the future dark and threatening.
> Social Darwinism has taken over as economic life.
>
> Today every University is creating the fear of Future. It is for the
> Universities to remove this neurosis as education.
>
> It is time for every University to start a ‘Free Nature Park’, without
> human tampering so that the determinism of nature gets revived. And the
> students can also get their basic biological faculty of confident
> determination.
>
> YM Sarma
>
> As edited and rewritten by chat gpt
>
> Here is a *clearer, more polished, and coherent rewrite* of your essay,
> keeping your philosophical tone while improving flow, structure, and
> readability. I preserved your core ideas while removing repetition and
> strengthening the argument.
> ------------------------------
>
> *Determinism and Determination*
>
> *— YM Sarma (edited and rewritten version)*
>
> Determinism is the living process of nature. Nature grows, transforms, and
> sustains itself through symbiosis. This includes my life, your life, and
> the life of every organism. All of us participate in what may be called a
> *macro-determinism*—a grand coordinating symbiosis that guides the whole
> Biosphere.
> When nature is free and healthy, our individual lives synchronize with
> this larger natural order. The troposphere, filled with its subtle smells,
> sounds, and signals, becomes the medium through which this symbiosis is
> expressed.
>
> When you take up a determination, you instinctively breathe deeply. If the
> air is clean, the hormones that accompany determination—those that
> coordinate action across all the cells of your body—arise strongly and
> clearly. You exhale not just air but a biological message that other
> organisms inhale. Their internal signaling systems adjust in response,
> producing a shared symbiotic determination. In this sense, organisms inhale
> and exhale communication itself.
>
> As nature participates in your intention, your determination cannot
> falter. You do not waver, and indecision does not take hold. Your
> decision-making becomes confident and free of doubt. The troposphere
> becomes a partner; through breath you synchronize with the larger
> determinism of nature. Indeed, it is the troposphere that keeps you alive.
> Determination becomes as natural and necessary as breathing.
>
> When breathing and sensing harmonize, another faculty arises: the ability
> to sense the future in advance. This is not mysticism, but an automatic,
> subtle corrective mechanism. As you know what you want and have committed
> to a path, you intuitively perceive what lies ahead. The future becomes
> more predictable, and prediction becomes part of your biology. Your body
> itself begins to smile, and humor becomes a natural expression of life
> lived in harmony.
>
> But this grand structure of natural determinism is being steadily
> destroyed. Poisoning and polluting the air—mutilating nature in the name of
> economic activity—breaks the symbiotic channels of communication.
> Simultaneously, modern education elevates uncertainty, probability, and
> randomness as if they were the fundamental properties of nature itself.
> Imagine the impact on students when they are taught that nature is
> inherently uncertain and that humans are powerless before it. We are
> darkening the future and cultivating fear. Economic life has drifted toward
> a form of Social Darwinism.
>
> Today, every university helps manufacture a fear of the future. It is the
> responsibility of education to heal this neurosis, not reinforce it.
>
> It is time for universities to create *Free Nature Parks*—spaces
> untouched by human interference—so that nature’s determinism can revive
> itself. In such spaces, students can rediscover their basic biological
> faculty: confident, grounded determination.
> ------------------------------
>
> If you would like, I can also produce:
>
> - a shorter or more poetic version
> - a more scientific or evidence-aligned version
> - a version suitable for publication or speech
>
> Just let me know!
>
>
>
> --
> You received this message because you are subscribed to the Google Groups
> "societyforservingseniors" 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/society4servingseniors/CACDCHCLSWoPgMFTOV_fzc1RiTs116o8kaRqqH8KotqqU0iJb-A%40mail.gmail.com
> <https://groups.google.com/d/msgid/society4servingseniors/CACDCHCLSWoPgMFTOV_fzc1RiTs116o8kaRqqH8KotqqU0iJb-A%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
--
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/CAL5XZorN0ZXjYL%3D3_zaniwJupn9eOpsES5MQ6--vdOA-bQ_ETw%40mail.gmail.com.
