Sudden death is a way of quickly deciding the winner of something such as a
football or basketball game or a golf tournament when there are equal
scores at the time when it would normally end. In a sudden-death situation,
the first team to score a goal or the first golfer to win a hole is the
winner.
Death occurring from a natural cause within hours of the onset of symptoms
in an apparently healthy individual is referred to as sudden. Sudden death
thus is an unexpected fatal event that very often is unwitnessed. Many of
these deaths occur during sleep or at an unknown time. There is no
consensus on the exact duration between the onset of symptoms and death for
an unexpected fatal event to be considered sudden in nature. The most
acceptable definition of sudden death is given by the World Health
Organization, which defines sudden death as any death occurring within 24 h
from the onset of symptoms. Cardiovascular system disorders are reported as
the leading causes of sudden deaths. Despite advances in medicine regarding
the diagnosis and treatment of infectious diseases, a large number of
sudden and unexpected deaths are caused by infections. Sudden deaths
resulting from infectious diseases remain a cause of concern, especially in
the developing countries.
Sudden death has been variously defined as a natural unexpected death
occurring within 1 hour of the onset of symptoms in an otherwise healthy
individual or where any co-existing disease was not of sufficient severity
to have been expected to cause death.4 Practically many of these deaths
occur within the community and are unwitnessed often occurring during
periods of sleep and a pragmatic approach is to define the death as sudden
and unexpected if the deceased was known to be in good health 24 hours
prior to being found.5 The autopsy provides the first and often the only
opportunity to establish the cause of death.
Cardiovascular disease remains the commonest cause of death within the
developed world and about 25% would be classified as sudden cardiac deaths.
The incidence of sudden cardiac deaths increases dramatically with age. In
the young adult age group (<35 year) this has an incidence of 0.01/1000
head of population/year which rises to 2/1000/year at the age of 60 and
200/1000/year in the elderly reflecting the increasing burden of ischaemic,
valvular and hypertensive heart disease on the aging population.
Thus, deaths is inevitable. The Samhita section of Rig Veda accepts
death as inevitable. It does not try to find an explanation why death
occurs and what happens after death. As the Samhitas focus on yagnas or
sacrifices, one of the passages in the Rig Veda states that death is a form
of sacrifice to the Gods. This was chosen by the first man, Yama, who is
also the God of death. The Samhitas make it clear that life is precious and
needs to be enjoyed. Hence the prayers ask for a full and long life. God’s
help is sought to preserve life. The Vedic God Rudra has the powers to
bestow life as well as inflict death. So all prayers asking for long life
and to avoid death are to Rudra. When death appears, it must be endured in
a calm fashion. Note that each one prayed for their own benefit and perhaps
others, like children or invalids, who could not pray on their own. There
are prayers in the Atharva Veda to ask the Gods to inflict death on enemies.
It is possible that this led to the famous prayer Tryambakam
yajamahe, sugandhim pushtivardhaman urvarukam iva bandhanan mrtyor muksiya
mamrtat which asks for release from death and a complete escape from death.
There are other lesser known verses in the Vedas, e.g., Amrtam asmasu
dattam‘which asks God to give them the entity (Amartatva) that ensures
deathlessness. The aim was for immortality in this current body/form and
life without pain. That is, the current body should not die but should not
also suffer. Death was viewed as a curse and seen as an end resulting in
infinite sleep.
The infinite sleep theory did not have a notion of the afterlife.
Slowly, death was treated like sleep between two awakenings. The awakenings
after death were in an afterlife using the “same” body. There were prayers
to Agni that the actual body being cremated should not be really burned to
allow for reconstitution in the afterlife. But there was no theory on what
was being reconstituted. As these theories were very preliminary, the
writings are not clear. The writings are a bit obscure with no coherent
theory or explanation. The key point was that when one reached the
afterlife, all imperfections are removed.
At first, they argued that those not performing rituals will have a bad
death. Performing the rituals was to appease the Pitr (ancestors) and the
Gods who bless those performing the rituals to avoid an untimely death.
Later, the Brahmanas argued that not performing rituals will affect the
ancestors adversely. The rituals provided the ancestors with sustenance so
that they do not suffer in the afterlife. To emphasis such potential
suffering, the idea of Swargalok (or heavens) as separate from Pitrlok was
developed. Gods live in Swargalok because they have performed rituals
correctly. A hierarchy of lokas (worlds) were created along with rituals to
transition from one loka to another. If one does not perform rituals, the
ancestors are stuck in their current loka and cannot progress to Swargalok.
Hence not performing rituals can affect one’s ancestor’s afterlife. Notions
of ghosts (or the departed who cannot leave this earth because of lack of
rituals, of papa (sin) were also introduced. Punishments in the form of
hell, e.g., Garuda Purana having 23 Narakas were also described in great
detail. By insisting on above rituals and scaremongering when people were
in a vulnerable state, the Brahmins became controllers of the path to God.
The Katha Upanishad where the young Nachiketa asks Yama to teach him
about overcoming death, illustrates how the focus has shifted from enjoying
just this life to having eternal happiness. Yama offers all pleasures to
Nachiketa but Nachiketa points out that as long as Yama is there, there is
a limit to what you can enjoy.To summarise, the Samhitas suggest that life
is good while death is an interruption. One needs to propitiate different
Gods if one wishes to delay death. Not pleasing the Gods will only affect
oneself but will do no harm to others. The Brahmans take the basic concept
in the Samhitas but focus on rituals that have repercussions not only for
oneself but also to others including the ancestors. The Upanishads aim to
get away from the cycle of life and death. This combined with the
philosophy of Karma indicates that one is solely responsible for
consequences of one’s actions or inactions. Thus the consequence of
performing or not performing rituals will not be borne by others. The
Upanishads, remove the notion of guilt and fear, and engage the mind more
constructively. Spiritual concepts of Karma and Dharma help one deal with
death in a positive fashion. The Upanishads do not ban rituals and
accommodate the beliefs of the ritualists. However, the Upanishads have no
injunctions to perform any ritual. Death is not the end but is the
beginning of perhaps Moksha and the path is chartered by one’s own actions.
The Upanishads say that death is inevitable, but it is not the
end of all things:
Jatyasya hi dhruba mrittyo
The Upanishad says that death is inevitable, but it is not a complete
destruction.
Mandukya Karika
This verse says that death is an endless cycle of birth and death, which
can only be stopped by attaining knowledge of Brahman.
Brihadaranyaka Upanishad
This Upanishad describes the passing of a soul as a series of changes,
where the life-breath follows the soul when it departs from the body, and
all the organs follow when the life-breath departs.
Immortality and Birth
The Upanishad admits three states of the soul in relation to the universe:
terrestrial life, survival after death, and an immortal existence beyond
birth and death.
Thus, cause of death is an excuse, and death is inevitable. And if
it could occur in different ways and it is just a passing through one gate
and coming back through another, then, why would Robots be blamed? Life has
success only when we adopt and so adoption when becomes the way of living,
and where nature would nurture us as well as knock-out us, our dharmikam is
to play good with the nature; but it's defiance is need of that hour; where
wood structures of homes are on the anvil, in 100 to 127 degrees temp, and
heavy rains and floods, where winter is rare, cutting down grows as per
demand. Maybe we can heavily tax the spoilers of nature so that we get huge
revenue or people desist from; maybe smuggling would enhance too. Economic
offences would arise after the protection of nature protection. K Rajaram
IRS 16924
On Mon, 16 Sept 2024 at 06:06, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Symbiotic Death
>
>
>
> There are about ten or more octillion bacteria in a human, more than the
> total population of the humans in the world. Within the human all of them
> ignited by electromagnetism create the symbiotic consciousness routine,
> enabling the human live. The human, actually the great congregation of so
> many life forms thinks that he/she is an individual entity, develops the
> self identity and consciousness. The bacteria assigned to a cell enable the
> cell to perform its nano function, contributing to the overall coordination
> of activities of cells, each cell complementing the work of the other
> cells, but doing its own nano function. As the human ages and changes the
> nano function of each bacterium adjusts continuously.
>
> Immediately surrounding the human, there is the aura or horizon, doing the
> liaison work with the outside world. May be there are gravitational waves
> in the horizon round the human body, gravitation with purpose.
>
> Ultimately or fundamentally we are not 3D forms, the cells and bacteria
> are not 3D forms, at all, but abstract extensions of the great vacuum of
> the Universe, actually formless or completely the formless time dimension
> only, the flow of consciousness.
>
> When a human or any organism dies, it means a very big extinction, the
> death of octillions of living entities, the bacteria within. All those tiny
> bits of consciousness merge into the ocean of consciousness, the Universe.
> At the most fundamental level, birth, life and death mean just the wave
> dynamics in the ocean of consciousness, the great Dirac Sea, the vacuum
> that creates conscious notice, the key subject matter of quantum physics.
>
> Now is there any part played by the dead organisms, in the continuously
> fresh conscious notice in the vacuum creating creations? Can we team up
> with the great ocean of consciousness, the Dirac Sea, through the Holistic
> activity of breathing, smelling, sensing and perceiving, meditation and
> participate in the cosmos by igniting the quantum entanglement?
>
> Now how are we to free ourselves from the vice, Technology, that is
> creating the frozen organs in our body, where millions of bacteria within
> are becoming dysfunctional? When a machine performs the work of an organ,
> the organ becomes redundant and the millions of bacteria in the organ die
> or get paralyzed, or become directionless and do mischief which means
> create sickness in the whole being.
>
> Mechanics is creating the machine directed trance, the techno-trance,
> where the consciousness directed trance created by meditation is becoming
> redundant. We no longer partner with nature and seek solution from nature.
> We want technology as solution for every problem, not natural or emotional
> solution.
>
> Now Robots are arriving. The dust of their invasion is now becoming thick.
> When they take over making all humans redundant, actually killing evolution
> itself, what will happen to us at the most fundamental level of
> consciousness?
>
> Strangely every University is giving a welcome mat to Robots and is simply
> not bothering about the basic need for free nature.
>
> YM Sarma
>
> Chat GPT
>
> YM Sarma’s essay *The Symbiotic Death* explores the intricate
> relationships between human life, bacteria, and the broader cosmic
> consciousness, while also critiquing the rise of technology and its
> consequences for human evolution.
>
>
>
> Here are the key concepts:
>
>
>
> 1. **Symbiosis of Life Forms in Humans**: Sarma highlights the profound
> role that bacteria play in maintaining human life. With more than ten
> octillion bacteria living within us, these microorganisms contribute to our
> cellular functions, health, and overall consciousness. Humans are portrayed
> as a grand assembly of life forms, with each bacterium performing
> nano-functions, coordinating with other cells to sustain life.
>
>
>
> 2. **Concept of the Aura**: The essay proposes that humans are surrounded
> by a horizon or aura that connects them to the outside world. This aura
> might be linked to gravitational waves, which Sarma speculates have a
> purpose beyond mere physical forces, hinting at a deeper connection between
> life and cosmic processes.
>
>
>
> 3. **Death as a Symbiotic Event**: When an organism dies, it leads to the
> extinction of octillions of bacteria, which return to the universal
> consciousness. This merging is described as part of a larger wave dynamic
> in the "ocean of consciousness," akin to the Dirac Sea in quantum physics,
> which represents the vacuum state of all potential particles. Death, in
> this view, is not an end but a merging into the flow of universal
> consciousness.
>
>
>
> 4. **Technology’s Harmful Impact**: Sarma criticizes the effects of
> technology on both individual human bodies and society. Technology replaces
> the natural functions of the body, causing certain organs and the bacteria
> within them to become redundant, dysfunctional, or harmful. This, according
> to Sarma, leads to illness and the breakdown of natural symbiotic
> relationships within the body.
>
>
>
> 5. **Technological Trance vs. Consciousness Trance**: The rise of machines
> and technology, Sarma argues, puts humans into a "techno-trance," where
> they are distanced from natural, emotionally driven solutions. He contrasts
> this with the trance of meditation, which fosters a connection with nature
> and the cosmos. Meditation, breathing, and sensing are portrayed as ways to
> synchronize with the universe and access deeper forms of consciousness.
>
>
>
> 6. **Robotics and the End of Evolution**: Sarma warns about the increasing
> influence of robots, which may render humans obsolete. This could result in
> the end of evolution, as robots take over human functions, leaving humans
> disconnected from their fundamental consciousness and symbiotic
> relationship with nature.
>
>
>
> In essence, Sarma's essay reflects a deep concern for the future of human
> consciousness and the natural world. He critiques the over-reliance on
> technology and calls for a return to a more holistic, emotionally connected
> existence, where humans participate in the cosmic order through practices
> like meditation and natural living.
>
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