LOVE IN NATURE
Instead of dividing and dividing and dividing for analyzing we need to
add, add, add and feel, to synchronize life with nature. The fundamental
and simple fact is, when you feel love, you want to get near and near till
the gap is eliminated and you get united and absorbed. When you do not love
and actually hate, you become mechanical and want to be as distant as
possible. Mechanization creates emotional distance as actually machines
come in the way as they have no feeling. YMJI
KR: Love in Sanskrit is most commonly expressed as प्रेम (Prema),
representing affection, or स्नेह (Sneha), representing loving attachment.
For "I love you," common phrases are Ahaṃ tvāṃ snehayāmi (अहं त्वां
स्नेहयामि) or Tvāṃ kāmayāmi (त्वां कामयामि), reflecting deep emotional or
romantic love.
Common Words for Love in Sanskrit:
Prema (प्रेम): General love, divine love, or deep affection.
Sneha (स्नेह): Affection, love, or friendship.
Pranaya (प्रणय): Romantic, intimate love.
Anurāga (अनुराग): Loving attachment, devotion.
Rati (रति): Pleasure, sexual love.
Kāma (काम): Desire, sensual love (associated with the god of love, Kama).
Maitrī (मैत्री): Loving-kindness or compassion, often used in Buddhist
contexts.
Priya (प्रिय): Beloved or dear.
Bhakti (भक्ति): Devotion, spiritual love.
"I Love You" in Sanskrit:
Ahaṃ tvāṃ snehayāmi (अहं त्वां स्नेहयामि): I love you
(general/affectionate).
Tvāṃ kāmayāmi (त्वां कामयामि): I love you (romantic/desire).
Ahaṃ tvayi snihyāmi (अहं त्वयि स्निह्यामि): I am attached to you/I love
you.
"All thoughts, all passions, all delights,
Whatever stirs this mortal frame,
All are but ministers of love,
And feed his sacred flame."
These words of another poet may be said to sum up for us in a nutshell the
end and aim of Browning's poems. According to Browning, Love, the
manifestation of a man's or woman's nature in the highest and most intimate
relationship possible, is the test and crisis of one's life; love and
sacrifice for God and for man form the sole channel through which Humanity
can reach the Deity; they constitute the highest opportunities for mental
and spiritual growth. His prophetic belief that Life does not cease with
what we know as Death, but continues thenceforth to exist in some changed
form, was not so much the result of blind unthinking faith as logical
reasoning based on the mainspring of his life, Love. He could not explain,
but yet felt the need of loving and of being loved, and it is from this
strong religion of love that his world-wide sympathies spring and derive
their strength. They are not derived from any mere scientific interest of a
psychologist but from a genuine belief that all men are brothers and form
with him the great family of God. In a life thrilled into being by Love,
Heaven was already at hand on earth; and Eternity itself could but continue
what Time had begun.
"All that thou dost enumerate
Of power and beauty in the world
The mightiness of Love was curled
Inextricably round about."
It is only Love can rule the noise of Life to heavenly quiet. It is the
wonder of all wonders, the object of our very existence; it is the
culmination in a series in which Knowledge is the last stage but one and
the condition of our reaching the highest. It is the star that blazes
through an ever-present Eternity; it is the most perfect human entity which
when labour and pain are at an end, when lonely midnight walks and raging
noonday battles have drawn to a close, when the division and duality of
ages are forgotten, takes its throne at the foot of God himself.
If we love,
Although death shall break and bray our flesh,
The joy of love that thrilled in it shall fly
Past his destruction, subtle as fragrance, strong
And uncontrollable as fire, to dwell
In the careering onward of man's life,
Increasing it with passion and with sweetness.
Duty is on us therefore that we love
And be loved."
"Life with all its yields of joy and woe,
And hopes and fears,
Is just our chance of the prize of learning Love,
How love might be, hath been indeed, and IS."\
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |
He who performs his duty, understanding the secret of work, rises
above good and evil.—Bhagavad Gita, II, 50.
Activity of mind and body is the condition of life, and absolute inactivity
means death. This activity finds expression variously in the ordinary work
of our everyday existence; and this work can be divided into three classes,
according to the motive which inspires it. The first class includes all
that we do for the preservation of the senses. The second embraces all
actions done from a sense of duty; and the third, all that is done freely
and with love. The actions of the first class, performed to satisfy the
cravings of the animal nature, are mainly guided by two motives—hunger and
propagation of species. If we go down into the vegetable kingdom, we find
these motives expressed in the activity of trees and plants. From the
lowest amoeba to human beings the same expression is equally present, the
difference being not in kind but in degree. As we rise higher in the scale
of evolution, we observe that these motives become more clearly defined,
until they reach their culminating point in man, the highest of all living
creatures. Through a further process of evolution, these two motives again,
when inspired by a love of self, produce the sense of right and wrong and
the sense of duty. The second gradually develops from the first, and this
invariably proceeds from love of self. This love of self, moreover, is very
limited at the outset; since the self at this period is that which is
identified with the body. Not only is this the case in lower animals, but
in human beings also, who live on the animal plane and whose spiritual eyes
are not open, and who identify soul with body and spirit with matter. They
are unable to distinguish one from the other. In every individual, at this
point, the self is the centre of all things, and that which benefits the
self becomes the unique object of attention; then the individual begins to
call that which is beneficial to himself right, and that which causes him
pain and suffering wrong. Moved by the love of self, he first takes care of
the lower or narrow, limited ego, of that which we understand by the terms
‘I’ and ‘Me’, without recognizing the ‘Self of others. At this stage of
development he has no other thought than to seek his own pleasure and
gratification, or to avoid that which may bring him discomfort and
suffering; as we find in savage tribes, whose sole concern is for the lower
self, who are, so to speak, all 7/ all ‘Me’ By degrees, when the moral
nature begins to unfold, this same individual learns to reverence the
rights of others; and by others here is meant those who are closely related
to the self—the nearest relatives or those with whom the person is
constantly associated. He now feels that he should not do anything to
injure his nearest of kin; and this is the first dawning of the sense of
duty. Henceforth, the idea of right and wrong is no longer confined to the
motives of self-preservation and self-gratification, but includes the
selves of those joined to him by family ties. When the individual soul
finds a relative, who cares for his bodily needs or gives him certain
pleasures, he commences to feel for that relative, and thinks that he ought
to protect his life and seek his comfort as he would his own. This is the
awakening of the sense of duty towards the family. Next, if he comes in
contact with a neighbour who brings comfort or pleasure into his life, he
develops for him the same feeling as that which he bears towards his blood
relation, and he strives in turn to defend his interests. Hence the origin
of duty towards friend and neighbor.
Life is divided into different stages, and each stage has its
obligations. It is a continuous process of evolution and progression in
which higher duties are evolving out of lower ones and binding the soul for
the time being. When we go to our office, official duties claim us; when we
return home, we are met by household duties. Our whole existence is a
series of occupations, each of which brings with it a feeling of ought; and
this feeling is the sense of duty in us. There is no such thing as duty in
an objective sense; we cannot get it from outside. It is purely subjective.
When we perform certain acts under certain circumstances, and are conscious
that we ought to do them, that feeling of obligation is duty. But who tells
us that we should? Our own inner self. Impelled by natural tendencies and
partial knowledge, we begin to think that under specific conditions we
should perform these acts; and so long as we hold to this belief, we are
forced to do them. The feeling which binds us to these special acts of body
and mind is the sense of duty. Duty creates a kind of bondage between the
individual and his environment. If we do not have the sense of duty, we do
not feel this bondage. It is, in fact, a condition which makes us slaves
while it lasts.
When this love or feeling of oneness awakens in the soul, we rise
above all duty, and work, not through a sense of obligation, but through
love. Which is the higher of these two motives? Love must be higher than
duty, and where there is love, there can be no thought of duty. We observe
in ordinary life how, when one person falls in love with another, he loses
all feeling of duty towards friends, relatives, and society; because love
has annihilated all consciousness of other duties and freed the soul. When
the feeling of love towards every living creature comes to any one, that
person is free from all duties, from all bondage, from all attachment to
his physical nature. He does not seek sense pleasure, neither does he care
to preserve the lower self or to protect the body, because he realizes that
he is not the body but soul. He, who has understood the one supreme duty
and fulfilled that, has reached freedom and gained Divine love and Divine
wisdom on this earth. He transcends all the law of karma, the law of
compensation and of retribution and enters into the abode of everlasting
existence, intelligence and bliss.
HENCE, WHERE LOVE SETS IN NATURE IS LOVED BUT WE NEED A LOT OF
EXPANSION WHICH IS TOUGH
K RAJARAM IRS 8326
On Sun, 8 Mar 2026 at 04:50, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
> The Scope for Love
>
> In the free and healthy nature, where the flora and fauna prosper, every
> organism lives in ecological emotional bonding. The troposphere becomes the
> ocean of love. Nature becomes the meaning and purpose of life. Actually the
> Microcosm and the Macrocosm get unified into unity; the Unicosm. Infinity
> is not mathematically calculated but felt. In the micro and macro, infinity
> is felt vertically, horizontally, laterally and circularly. The phenomenon
> of every phenomena, takes to infinity, all in one word-love. The basic
> property of life is actually infinity, the infinity of feeling. Infinity
> cannot be quantified. It is beyond mathematical reductionism.
>
> In spite of all the cruelty into which we are subjecting every organism,
> we still find every organism responding to even small gestures of love.
> They cannot understand technology and cannot adopt the techno-logic, the
> loveless logic of the machine. May be, there is deeper emotional meaning in
> the food chain. The organisms do not hate each other in the food chain. We
> desperately need the ‘technology free nature’, the totally free nature
> without any tampering.
>
> Instead of dividing and dividing and dividing for analyzing we need to
> add, add, add and feel, to synchronize life with nature. The fundamental
> and simple fact is, when you feel love, you want to get near and near till
> the gap is eliminated and you get united and absorbed. When you do not love
> and actually hate, you become mechanical and want to be as distant as
> possible. Mechanization creates emotional distance as actually machines
> come in the way as they have no feeling.
>
> Unfortunately we have put mechanization on the ultimate high pedestal. We
> do not even realize that we have put the unwantedness on the Altar. Nature
> cannot want you and love when you go on destroying nature, poisoning the
> land, water and air all the 24 hours of every day as economic activity. The
> basic feature of nature is approving and accepting you and including you in
> its expansion, diversification and growth. You participate in nature’s
> evolution. Ecology is the organization and administration of evolution. It
> is actually the enabler of your participation in the evolution into
> infinity. You cannot quantify a single feeling or emotion. Every feeling is
> a feature of infinity. And the most enchanting and rapturous of all
> emotions is love.
>
> When you make the free and healthy nature as the basic paradigm of every
> education, when you make education as the enabler of your own symbiotic
> unification into nature, then every nano second of life changes into
> rapture.
>
> Love creates the urge to unite. Hate creates the urge to disconnect and
> unrelate. Nature if left free, fills the world with diverse flora and
> fauna, every life form, a fountain of love.Imagine your situation when you
> enter a forest that fills you with approval and acceptance. What all you
> have to do is to pay attention and feel. But today we inflict diverse
> unfeeling machines that poison, maim and mutilate.
>
> Today, education is available only from Universities. And every University
> is governed by economics and functions via mechanization. Every year, it
> releases new graduates trained for some economic activity, which invariably
> harms nature. And it is anthropocentric, exclusive only for humans.
>
> In the college of nature, every organism is a student. In that college of
> free ecology, symbiosis is promoted, diversified and expanded continuously.
>
> Every University must start a ‘Free Nature Park’ without any tampering, so
> that education from the present hijack gets freedom and every organism
> participates in the grand natural evolution.
>
> YM Sarma
>
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