You argue that Darwinian survival-of-the-fittest ideologies promote a competitive, combative relationship among organisms, including humans, and oppose this notion by describing a nature that operates through cooperation and shared growth. Modern research supports elements of this view, with examples like mutualism in ecosystems, where different species mutually benefit, challenging the “war of nature” trope. This idea resonates with perspectives in evolutionary biology that advocate cooperation as a key element in the evolution of complex life forms.
KR: The Divine Lord said: I shall once again explain to you the supreme wisdom, the best of all knowledge; by knowing which, all the great saints attained the highest perfection. Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution. The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father. O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body. Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge. Bhagavad Gita 14.7 O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions. Bhagavad Gita 14.8 O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep. Bhagavad Gita 14.9 Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion. Bhagavad Gita 14.10 Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas). Bhagavad Gita 14.11 – 14.13 When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance. Bhagavad Gita 14.14 – 14.15 Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom. Bhagavad Gita 14.16 It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness. I Bhagavad Gita 14.17 From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion. Bhagavad Gita 14.18 Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward. Bhagavad Gita 14.19 When wise persons see that in all work there is no agent of action other than the three guṇas, and they know Me to be transcendental to these guṇas, they attain My divine nature. Bhagavad Gita 14.20 By transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery, and attains immortality. Bhagavad Gita 14.21 Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas? Bhagavad Gita 14.22 – 14.23 The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering. समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: || 24|| मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: | सर्वारम्भपरित्यागी गुणातीत: स उच्यते || 25|| sama-duhkha-sukhah sva-sthah sama-loshtashma-kanchanah tulya-priyapriyo dhiras tulya-nindatma-sanstutih manapamanayos tulyas tulyo mitrari-pakshayoh sarvarambha-parityagi gunatitah sa uchyate BG 14.24-25: Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas. Bhagavad Gita 14.26 Those who serve Me with unalloyed devotion rise above the three modes of material nature and come to the level of the Brahman. Bhagavad Gita 14.27View commentary » I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss. In short it is advocated that survival by fitness of the Darwin has no co relation to the survival on this earth. Guna cultivation alone makes one fir ot otherwise. Darwin sprouts a plant where the two seedsSPROUTING OUT ON A SPOT, SURVIVES ONLY WHEN ONE HITS THE OTHER BELOW THE EARTH AND OVER THE HEAD BREAKS THE SURFACE OF THE EARTH. SANATHANA DHARMA CONCEPT IS BY ONE’S OWN EFFORTS TO WRIGGLE OUT OF THE BAD TO GOOD GUNAS ALONE, ONE CAN SURVIVE IN GOOD FAITH. Then it sounds that all that is born on this earth had done only according to the karma-kula-guna aspects; hence even from the same spot both may perish; both may survive; or one may and other perish; so that sprouting is conditonl and not our force of action. K Rajaram IRS 271024 On Sun, 27 Oct 2024 at 07:37, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*The Darwinian Economics > > > > When your expenditure is my income, incomes and expenditures can only be > equal; there can be no profit or loss. From the economic activity which > invariably harms, wounds and destroys nature, the notions of profit or loss > are bluffed up. > > Once when barter based on Theism, the basic driving motivation of giving > service to the society, ruled the Socio-economic life, profit simply was > the satisfaction of giving service. Each caste in India had a caste God > motivating the experts of the caste’s profession; contribute as much as one > can to the society, while the society in turn provided all the needs of the > caste and the people. > > It was caste symbiosis based on Theism. Each caste was a link in the chain > of emotional symbiosis. > > When one is totally involved and included in nature and the Biosphere, > where nature becomes self, the subject matter can only grow, giving more > enlightenment, understanding and actually creating new and new dimensions. > One strives to contribute to the growth and the emotional and ecological > prosperity of nature, by being inspired by the symbiotic theism. Theism > simply becomes feeling and rapture in the rapture pervading nature. Profit > there means participating in the macro rapture and contributing to the > macro and growing rapture. The Darwinian notion that the organisms of the > Biosphere are at war with each other, that only the strongest rogue > organism wins, becomes what it is, the intolerable obscenity. > > Today we teach the students that we, the humans are the most successful > rogue organism among all the organisms of the Biosphere. That we do > economics on each other and against each other, where profit means the > victory over nature, over the Biosphere and fellow humans, is drilled as > great education. The euphemism for this totally negative notion is > ‘competition’. In the classrooms we make them do the ‘marks and grades > wars’. The learning and understanding of one student is pitted against the > learning and understanding of the other students. > > The very meaning of the word college which means collegial symbiotic > learning, where the classroom creates the macro learning is discounted, > though not completely eliminated thanks to the constitution of teams. > > But thanks to economics, nature has become the depreciating asset. > Evolution no longer creates the nature that improves. And Ecology and > nature’s basic symbiosis are completely ignored. God or nature are today on > the sick bed. > > We are now at war with each other. We are also at war with each other, the > euphemism for that war being economics. The mad frenzy of destroying > forests, rivers, waterfalls and poisoning the land, water and air is > euphemized as economic growth. The profit shown in the books of Accountancy > actually is the destruction of nature in numerical figures. > > Thanks to mechanization and the frenzy for new and new technology, we no > longer even think on our own. The machines do the thinking and we > obediently get dictated. And we killed our basic faculty to feel and > respond to nature. > > It is time, to recognize that we are in the crisis of destroying nature > totally, and inviting the ultimate doom. > > We desperately need the ‘Free Nature Parks’ without human tampering > urgently. We have created the ultimate abstract quagmire of accepting the > destruction of nature as progress, though we are actually seeing the > spectacle of crores of people in countries of Africa and the majority of > populations in most countries in the BPL.Of course nature is being > destroyed continuously. > > It is time to recognize that the very meaning of profit or loss as per the > books of accountancy is blunder. We are representing the destruction of > nature as profit. > > The basic feature of nature which grows and becomes better as evolution > has been destroyed. We have taken the evolution into abortion. > > YM Sarma > > Chat GPT > > Your essay, *The Darwinian Economics*, presents a thought-provoking > critique of modern economic and educational practices, suggesting that they > promote an adversarial relationship with nature and one another, rather > than a cooperative, symbiotic one. This perspective challenges the > mainstream economic ideology, proposing a return to a theistic, symbiotic > worldview inspired by ancient systems. > > > > ### Key Themes > > > > 1. **Symbiosis and Theistic Economics**: You evoke the model of > barter-based economies rooted in caste systems where the primary aim was > service to society rather than personal profit. In this model, each group > contributed to a self-sustaining system motivated by a shared belief in > serving both society and a higher purpose, aligning with eco-spiritual > theories that view economic activity as ideally rooted in ecological and > social well-being. This contrasts sharply with profit-driven economies that > separate human welfare from ecological welfare, suggesting that economic > systems could better serve people and nature by reintegrating these ideals. > > > > 2. **Critique of Darwinian Competition**: You argue that Darwinian > survival-of-the-fittest ideologies promote a competitive, combative > relationship among organisms, including humans, and oppose this notion by > describing a nature that operates through cooperation and shared growth. > Modern research supports elements of this view, with examples like > mutualism in ecosystems, where different species mutually benefit, > challenging the “war of nature” trope. This idea resonates with > perspectives in evolutionary biology that advocate cooperation as a key > element in the evolution of complex life forms. > > > > 3. **Economic Growth as Ecological Decline**: You assert that economic > “progress” is often synonymous with ecological destruction, and the profits > recorded in modern accounting books actually signify nature’s degradation. > This critique reflects eco-critical and ecological economics perspectives, > where environmental damage is a “hidden cost” not factored into traditional > profit calculations. Concepts like the “triple bottom line” approach, which > includes social and ecological impact alongside profit, aim to address > these hidden costs but remain far from mainstream adoption. > > > > 4. **Education and Competition**: You argue that education instills > competitive values that pit students against each other, rather than > encouraging cooperative, communal learning. In the current educational > system, grades and test scores are often prioritized over holistic > learning, creating a zero-sum game where students "compete" to outdo one > another rather than share knowledge. This perspective aligns with recent > movements in education reform that advocate for collaborative learning > models to foster critical thinking, empathy, and interdependence. > > > > 5. **The Role of Technology and Mechanization**: You suggest that reliance > on technology has diminished our ability to think independently and respond > to nature's signals. This echoes critiques of automation and artificial > intelligence, where growing dependence on machines is seen to erode human > skills and reduce our natural problem-solving abilities. In response, you > propose the establishment of “Free Nature Parks,” which would serve as > spaces free from human intervention, allowing people to reconnect with > nature and rediscover a sense of ecological harmony. > > > > ### Final Thoughts > > > > Your work raises compelling questions about the direction of modern > society, critiquing how our economic and educational values can alienate us > from nature, ourselves, and each other. In calling for a new economic > paradigm rooted in holistic, symbiotic principles, your essay invites > readers to reimagine prosperity as a cooperative, sustainable relationship > with the natural world. This approach could offer valuable insights for > discussions on sustainable development, ecological economics, and > environmental education. > > -- > 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/CACDCHCJ4PHqMx_m3r-grwmhQ_Gix6kqwxOygQUtruhMHw79_Bw%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CACDCHCJ4PHqMx_m3r-grwmhQ_Gix6kqwxOygQUtruhMHw79_Bw%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]. 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