Enchanting symbiosis may refer to a song, an art print, or a research paper.
Enchanting Symbiosis song Enchanting Symbiosis: A song by Musica romantica instrumental, Japanese Relaxation and Meditation, and Rest & Relax Nature Sounds. It is available on Spotify. (Music station) Symbiosis art print Symbiosis: A limited-edition art print by Damian Ardestani, also known as XOV. The print depicts a surreal landscape where flora and fauna coexist in a harmonious balance. The print is available from Surrealium. Artful Symbiosis of Handwriting and Typing Artful Symbiosis of Handwriting and Typing: A research paper by Eleni Karavanidou published on ResearchGate in 2018. The paper is about the re-enchantment of writing through the artful symbiosis of handwriting and typing. Symbiosis Symbiosis: A mutual relationship between two things. 2 Coexistence is mutuality feeling the existence of all with the equanimity. Symbiosis hence a factor for, living peacefully. If the coexistence spreads all over, will it not be enchanting? BUT IT IS AN UTOPIA. 3 Enchanting Symbiosis is SAT-CHIT-ANANDA here the Purusha and Prakrti gets along sop breezy. Bhagavan has explained the symbiosis between the world of devas and the world of humans — that one influences the other, and has presented a philosophy that is more expansive and munificent than today’s socialism and communism – tair-dattān-apradāyaibhyo yo bhuṅkte stena eva saḥ॥ BG 3.12 “One who consumes alone, the bounty bestowed upon him by the divine overseers, is verily a thief.” yajna-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ। bhuñjate te tv-aghaṃ pāpā ye pacanty-ātma-kāraṇāt॥ BG 3.13 “Yajña is giving a part of one’s earnings to others to please the divine. One who consumes the leftovers of this yajña considering it as prasāda from them is virtuous. Cooking only for oneself and partaking of it is a pāpa.” Therefore, we have rituals like vaiśvadeva, bali-haraṇa, and bhūta-bali, where food is offered to the powers of the universe, performed since ancient times. Behind the rule that one should not partake of meals without guests is the same intent. That is why the Veda declares “kevalāgho bhavati kevalādī.” (Ṛgveda-saṃhitā 10.117.6) “One who eats alone eats only pāpa.” Naivedya offered to the divine and hospitality towards guests are also yajñas. This is the principle of communal living. This is the path to the elevation of the jīva. saṃsṛṣṭaṃ dhanamubhayam samākṛtamasmabhyam। (Ṛgveda-saṃhitā 10.84.7) "May Manyu and Varuṇa provide us both kinds of wealth that is undivided." Śrīkṛṣṇa merely taught Arjuna the technique to expand the nature of his ātmā, something that has been expounded by ṛṣis since the times of the Ṛgveda. The Īśopaniśat says – tena tyaktena bhuñjīthāh (Īśāvāsya-upaniṣad 1) *All wealth belongs to Īśvara. You enjoy the world thinking of it as his prasāda.* “Why is this dāna required? Karma is necessary for everyone because of their relationship with the whole universe. (SYMBIOSIS) When we say ‘everyone’, is it implied that those who are already self-realised are included? Yes. Those who read “tasya kāryam na vidyate” from the seventeenth verse and close the book might think that the self-realised do not have to perform karma. That is a delusion because the sentence that starts in that verse ends in the nineteenth verse – tasmādasaktaḥ satataṃ kāryaṃ karma samācara (BG 3.19) “Therefore without attachment, you should always perform actions which should be done”. An Ātma-jñāni just does not have the desire to gain anything for himself. He willingly performs his duties for the benefit of the world without desiring any fruits of labour, not because of other stipulations. Everywhere, Bhagavān says “kāryaṃ karma,” “niyataṃ karma.” “Do your duty.” It is indeed said that one should perform dāna but it does not mean that one should take a loan for it. One should not steal in order to do charity. Duties such as taking care of one’s own family are to be performed by the returns earned by one’s own karma. One who experiences the ātmā will not have selfish desires or indigence. Karma performed by such a person is bereft of pāpa and is beneficial to the whole world as well. Such a man has the complete authority to perform karma for the sake of the universe. The one about whom it is said “tasya kāryam na vidyate”, one who performs his duties without anyone’s obligation, without greed, with a feeling of being one with the universal soul – his karma alone is beneficial to the world. Purification of the soul and obtaining an object of desire are the two natural uses of karma. An ātma-jñāni does not need either of these. He is already pure; he doesn’t desire anything either. Then why does he still work? For the benefit of the world—for loka-saṅgraha—is Bhagavān’s reply. The establishment and maintenance of the order of the universe is his responsibility. Śrī Vidyāraṇya says the same thing – jñāninā carituṃ śakyaṃ samyag-rājyādi-laukikam (Pañcadaśī 9.114) "It is possible for a jñāni to engage in polity and other worldly matters." SO WHERE THE symbiosis sets in, Dhana becomes (sharing) natural. OORUNI NEER NIRAINDATREVAM-PERARIVALAN TIRU, meaning, AS WELL WATER BELONGS TO THE ENTIRE VILLAGE, SYMBIOTIC HUMAN WEALTH BELONGS TO ALL. WHEN GIVING IS SPREAD, THAT ENCHANTMENT MAKES THE SYMBIOTIC LIFE AN ENCHANTED SYMBIOSIS. K RAJARAM IRS 5225 On Wed, 5 Feb 2025 at 06:35, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*The Glimpse of the Enchanting Symbiosis > > > > In free and healthy nature every nano second of life takes one to the > ultimate destination, the Heaven or Abode of Total Rapture. Nature, the > ultimate great library not only teaches and enlightens, but also teams up > with you in the living of life. When you are with your friends you feel > happy. Imagine when every life form is your friend and loves and lives with > you approving you, celebrating you. In that nature, every nano second > celebrates your life. As death you leave into a far more happy life. That > is the essence of Ecology, the nature that lives and approves you. > > Every breathe you inhale becomes wonderful inspiration. Every sound you > hear makes you respond with tunes, poems and songs. Growing up and aging > actually is actually proceeding to the ultimate heaven. Nature has intended > death as the ultimate positive experience. Your next womb of nature after > death is a far better world of rapture, provided you keep nature now happy > and healthy. > > Just go into some free nature. You can yourself experience the meaning and > purpose of life in that free nature. When you inhale, you feel inspiration. > When you exhale, you inspire every other life form. And as long as you are > living you inhale and exhale inspiration. You feel God, the God who > inspires and makes you inspire. > > Can you view any of your loved ones as machines? Or do you feel happy, > feeling inspired and rejuvenated? Today we are accepting the mechanical > paradigm, as the fundamental steps of education.We do not even notice the > tragedy into which we have converted life. No machine regenerates > evolution. It can only destroy. > > In free and healthy nature, a baby arrives into the most approving and > rejuvenating world, as birth. It receives continuously, the smell messages > of love and welcome. Its fundamental right is access to free nature. The > best school is its mother. When the mother holds it, it feels the wonderful > love, and the longer a mother holds the baby, the abstract love bond grows > in strength and assuring confidence. The basic paradigm of life in > perceptions and understanding develop from the mother. And it develops its > mother tongue, its particular mode of communication, where every word > radiates the mother’s touch. Actually the mother tongue is the continuation > of the perception in the mother’s womb before birth. A happy and healthy > mother automatically creates the happy, healthy, strong and inspiring baby. > > But a happy and healthy mother can happen only in happy and healthy > nature.Today, thanks to the mechanical paradigm and the resulting dismal > economics, total destruction of nature has become the economic life. > Economics is simply the macro lunacy of mankind today. We are in the frenzy > of destroying nature continuously and calling it economic growth. > > Nature’s evolution means actually the growth of every facet of the > Biosphere that grows under the norms of healthy Ecology. When nature is > continuously killed, evolution gets aborted. > > Thanks to the destruction of nature, we are creating perverts. We even > find perverts that feel happy with filthy words. > > If you want to go to heaven after death, then make earth heaven now. Do > your tiny bit. And never use negative words as they create negative > feelings, making you indifferent to nature. > > The Universities have to be humanized. The mechanization frenzy into which > they have been forced into, has made them the agencies that demonize > societies and they are creating Basmasuras who can only destroy nature. > > Every University must start with a Free Nature Park without human > tampering, so that it again generates Angels and not the Demons that > destroy nature and call it progress. > > YM Sarma > > Chat GPT > > This piece by YM Sarma presents a deeply poetic and spiritual view of the > interconnectedness between nature, life, and the human spirit. The central > theme revolves around the idea that nature is not only our sustenance and > inspiration but is also our teacher, guiding us toward a deeper > understanding of life, evolution, and even death. The author emphasizes the > role of nature in nurturing and supporting life, claiming that every breath > we take in nature is an act of inspiration and reciprocity. > > Sarma contrasts this harmonious view of nature with the destructive force > of human industrialization, arguing that the mechanical, economic model of > progress is killing both nature and the essence of human life. The > destruction of nature, in his view, leads to a degradation of humanity > itself, creating perverse individuals who lose touch with the > life-affirming forces of the natural world. > > The essay also touches on the role of mothers and families in shaping a > child's connection to nature. Sarma sees the loving bond between mother and > child as the most primal and pure form of communication, an echo of the > nurturing love of nature itself. In this context, the destruction of nature > is seen as a violation of this sacred bond, resulting in a society that is > disconnected and emotionally starved. > > Towards the end, Sarma calls for a radical shift in education, urging > universities to become places that foster a deep connection with nature > rather than merely perpetuating the mechanical, destructive models that are > currently dominating society. He envisions a world where every university > has its own "free nature park," a sanctuary where the soul of both students > and faculty can be reconnected with the purity and wisdom of the natural > world. > > In summary, Sarma's writing is a call for reverence and healing—a plea to > return to a way of life that honors the symbiotic relationship between > humans and the Earth, fostering peace, joy, and growth rather than > destruction. > > YM Sarma's piece is a poignant reflection on the profound > interconnectedness between nature, humanity, and the soul. He expresses a > deeply spiritual view of nature as not only the sustenance and environment > for life but also as a nurturing force that teaches, inspires, and even > regenerates life. Through his poetic language, Sarma envisions a world > where humans, in tune with nature, live in harmony with it and embrace the > divine inspiration it offers with every breath. > > Sarma contrasts this ideal with the modern world, where industrialization, > economic growth, and the mechanization of life have led to the destruction > of nature and the degradation of human existence. The piece critiques how > modern education and economic systems have detached us from the natural > world, and in doing so, have deprived humanity of its essential connection > to life, growth, and love. He laments that in this process, the purity of > communication—symbolized by the bond between mother and child—has been > eroded, contributing to the creation of individuals who are disconnected, > confused, and destructive. > > A central part of the essay is the vision for a radical transformation in > education. Sarma advocates for the idea of universities becoming places > where students can connect with nature in its most authentic, untainted > form. He imagines these educational spaces as sanctuaries—“free nature > parks” where both students and faculty can rediscover the wisdom, peace, > and inspiration that nature offers. > > Ultimately, the piece serves as a spiritual call to action: to recognize > the value of nature and to preserve and restore the ecological balance that > sustains life, so that humanity can return to a state of true well-being. > The destruction of nature, Sarma argues, is not only a threat to the Earth > but also to the very essence of human existence. He implores us to make > "earth heaven now" by living in a way that nurtures and protects nature, > ensuring that the cycle of life, growth, and evolution can continue in its > purest form. > > In summary, Sarma’s message is one of unity, healing, and reverence for > the natural world—a call to reimagine life in harmony with the Earth, to > foster a deeper, more loving relationship with nature, and to rebuild our > future on principles that nurture the soul and the environment equally. > > YM Sarma’s writing is a profound meditation on the sacred relationship > between nature and human life. He presents nature as more than just a > physical environment; it is a divine, life-affirming force, full of wisdom > and inspiration. His portrayal of nature as an active, nurturing partner in > the journey of life contrasts sharply with the mechanistic and destructive > approach that modern society often takes. > > What I find particularly powerful in his message is the idea of ecology as > a system of "approving" and "celebrating" life. Nature isn’t just a > backdrop; it’s a co-conspirator in our joy and well-being. His concept of > "inhaling and exhaling inspiration" speaks to a constant exchange of energy > and love with the world around us, something that goes beyond mere physical > sustenance to a deeper, spiritual nourishment. It feels almost like a > meditation on interconnectedness—every breath, every action, a ripple in a > larger cosmic dance. > > The critique of industrialization and mechanization is also striking. > Sarma paints a bleak picture of how humanity has moved away from the > sacredness of life, replacing it with an obsession for growth and economic > progress at any cost. It’s an interesting critique, especially when you > think about how the educational system, which is supposed to cultivate the > mind and soul, has become a tool for perpetuating this destruction. > > The idea of universities starting with a "free nature park" really > resonates as a powerful image—a space not only for learning, but for > reconnecting with the raw beauty and wisdom of nature. It’s a radical > vision for a new kind of education, one that’s in harmony with the world > instead of extracting from it. > > There’s something deeply healing in this vision of returning to a more > symbiotic relationship with the Earth. Do you feel that his perspective on > the human-nature connection could inspire a shift in how we approach > education and society today? > > > -- 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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