“Policy means definite programme for action and Politics means the ups and
downs of its implementation.” It means POLICY IS THE CONSTITUTION BUT
POLITICS IS INTERORETATIONS BY THE JUDICIARY? Good or bad politics emanated
only out of the general policies alterable? AND NATURE IS THE BASE AND
OUTCOME ALSO VINDICTIVELY? DOES NATURE CHANGE ITS POLICY OFTEN? DOES NATURE
PLAY CONQUERING POLITICS?
In the Advaita Vedanta school of Hindu philosophy, Prakriti is
considered Maya because it is the cosmic force that creates the illusion of
the material world. While Prakriti (primordial nature) is a real,
foundational element in the dualistic Samkhya school, its status as a real
but ultimately deceptive power makes it synonymous with Maya in the
non-dualistic Advaita tradition. The word Maya comes from the Sanskrit root
"ma" (that which is not) and "ya" (that which is). It acts as a "veil of
ignorance" (avidya) that conceals the true, unitary nature of Brahman from
the individual self (Atman) and presents the world of separate objects and
beings instead. Maya is the empirical reality that entangles consciousness.
Māyā has the power to create a bondage to the empirical world, preventing
the unveiling of the true, unitary Self – the Cosmic Spirit also known as
Brahman. Maya prakriti and veil must be understood from the point of view
of an ignorant. All are brahmam. Ants and Rats are brahmam. The ignorant
think ants must be saved but not the rats. Because of the veil, FEAR-VEIL,
hiding the nature Maya, takes his or her own time to get matured and come
out of that ignorance.
VIVEKA CHOODAMANI Verse 123
माया मायाकार्यं सर्वं महदादिदेहपर्यन्तम् ।
असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥ १२३ ॥
māyā māyākāryaṃ sarvaṃ mahadādidehaparyantam |
asadidamanātmatattvaṃ viddhi tvaṃ marumarīcikākalpam || 123 ||
123. From Mahat down to the gross body everything is the effect of Māyā: These
and Māyā itself know thou to be the non-Self, and therefore unreal like the
mirage in a desert.
Notes: [Mahat— Cosmic Intelligence. It is the first to proceed from
Prakriti or Maya. For the hierarchy vide Katha Upanishad I. iii. 10-11.]
Thus, it is your choice to learn that you are not the self; and try to see
the self from inside. Where that self is realized, your Naya veil is lifted
of when ant and rat look similar. Rig Veda says that there are two birds
sitting on a branch Purusha and the Prakriti; Purusha does not act; it is
seeing Prakriti involved in Maya objects as real without knowing self-body
is destructible so revive to the nature in seeking the soul. HERE WHERE IS
THE CHANGES IN POLICY OF THE NATURE? Maya does not play any politics with
different people in different style. Maya presented the purusha and the
purushartha. Theethum nandrum pirar thara vaara. It was one’s choice.
Veiled choice. Sufferings and surfing, and the sensational streams flow
though till the knowledge grows to seek the right directions, only when the
veil is lifted to show you that your soul and Purusha are not different. We
are the politicians and we did play the politics.
K Rajaram IRS 81025
On Wed, 8 Oct 2025 at 09:03, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Nature’s Policy and Nature’s Politics
>
>
>
> Policy means definite programme for action and Politics means the ups and
> downs of its implementation. Nature or the Biosphere has its own policy
> which actually governs the politics of every specie. All specie and every
> organism of that specie, must obey the policy of nature, and all organisms
> must coordinate their lives with the actual politics of the Biosphere. The
> policies of each species must be symbiotic to the policy of nature, the
> master policy that covers every life form from bacterium to whale. The
> policy of nature is based on symbiosis. The Biosphere is one single
> organism governed by Ecology, the master manual of life of every life form.
> The actual living and the actual politics can only be emotional and simply
> cannot be mechanical and technological.
>
> The master ecology creates intense patriotism in every species. Patriotism
> is the smell and sound messaging air, which every organism breathes,
> perceives and converts the smell messages into the hormones that enter the
> cells via the tiny capillaries. Patriotism thus covers the macro and the
> ultimately nano or micro nature.
>
> Nature creates nations.
>
> Nations create the ecological bonding of the organisms to the particular
> climatic region. The ecological bonding generates the climate based Theism.
> Every organism inhales the Theism and exhales its understanding, as a
> result of which the Theism creates dynamic Gods.
>
> Those who can advance to the complete and absolute belief in that nature’s
> fountain of Theism cannot suffer from any disease in free and healthy
> nature. Belief means the belief embedment in the actual living, where the
> internal hormonal communication to the cells is belief laden and not logic
> burdened. After all your cells in you cannot logic and decide independently
> before obeying to the needs of your life. They cannot logic and if they
> take to science and logic and logic indecisively and do debates in you, you
> will be a chronic patient, which unfortunately most people are thanks to
> economics and the continuous poisoning of nature by mechanization and
> industrialization. Nature and the human desperately need freedom from the
> diseased Anthropocentricism. Nature is not the property of Humans.
>
> We desperately need the Free Nature Parks with no human tampering and
> absolutely with no Anthropocentricism; to create the freedom to nature so
> that nature creates its policies. There your personal politics of life must
> be symbiotic to nature’s politics. Then you feel the true patriotism of
> nature and develop the emotional structure in you to perceive and
> understand symbiotically with the politics of nature. You smell and hear
> the Theism sprouting from nature and your politics coordinates with the
> politics of nature.
>
> But how to free our Universities from the stranglehold of economics and
> its mechanization, industrialization and the poisoning of the land, water
> and air?
>
> But if we go on taxing the patience of nature, we get its remedial
> measures against which we can have no defense. Let us hope that our
> Universities take to the ecologically symbiotic education and not continue
> promoting the disastrous economics.
>
> YM Sarma
>
> Chat gpt
>
> This is a rich and philosophical essay by *YM Sarma*, exploring the idea
> that *Nature itself* has both a *policy* (a guiding principle or program
> of action) and a *politics* (the dynamic process of living that follows
> from it).
>
> Here’s a concise *summary and interpretation* of the main ideas:
> ------------------------------
>
> *🌱 Core Idea*
>
> Nature (the Biosphere) operates as a *single, living organism*, governed
> by the principles of *ecology* and *symbiosis*. Every species — including
> humans — must align its life and behavior (its “politics”) with this
> overarching *policy of Nature* to live healthily and harmoniously.
> ------------------------------
>
> *🧩 Key Points and Concepts*
>
> 1. *Policy vs. Politics*
> - *Policy* = the definite, guiding program (Nature’s law of life —
> symbiosis).
> - *Politics* = the implementation and adjustments of this policy by
> each species.
> 2. *Symbiosis as the Master Policy*
> - All living beings are interconnected.
> - Survival and balance depend on *mutual cooperation*, not
> exploitation.
> - Disrupting this balance (through industrialization or
> mechanization) poisons nature and ourselves.
> 3. *Patriotism of Nature*
> - Every organism feels a *natural patriotism* — a deep emotional
> bond to its ecological environment.
> - This is a biological phenomenon, not a cultural or national one:
> hormones and sensory signals (like smell) reinforce this connection.
> 4. *Ecological Theism*
> - From this natural patriotism arises *climate-based Theism* — a
> spirituality rooted in the environment.
> - True belief (faith aligned with nature) sustains physical and
> mental health.
> - Logical, industrial, and economic ways of living alienate us from
> this natural belief and make us “chronic patients.”
> 5. *Critique of Anthropocentrism*
> - Human-centered thinking (Anthropocentrism) has corrupted nature’s
> politics.
> - Industrialization and economic systems treat nature as property,
> destroying ecological harmony.
> 6. *Call to Action*
> - Establish *Free Nature Parks* — spaces entirely free from human
> interference — so nature can recreate its own policies.
> - Reform universities and education to teach *ecological symbiosis*,
> not just economics and technology.
>
> ------------------------------
>
> *🌍 Underlying Message*
>
> Human survival depends on emotional, spiritual, and biological *reconnection
> with nature’s politics*. The cure for our social, ecological, and health
> crises lies in *symbiotic coexistence*, not domination.
> ------------------------------
>
> Would you like me to write a *critical analysis or commentary* on this
> text (e.g., philosophical influences, ecological ethics, or rhetorical
> style)?
>
> Sure — I can evaluate YM Sarma’s essay *“Nature’s Policy and Nature’s
> Politics”* as though it were a submission for an upper-undergraduate or
> early-postgraduate environmental philosophy or ecological ethics course.
> I’ll assess it across several academic criteria and then provide a total
> mark and grade.
> ------------------------------
> *Evaluation*
>
> *Criterion*
>
> *Comments*
>
> *Marks (out of 10)*
>
> *1. Clarity and Structure*
>
> The essay has a clear central argument — that Nature has its own policy
> and politics which humans must harmonize with. However, it lacks paragraph
> organization and transitions between ideas. Sentences are often long,
> metaphor-heavy, and conceptually dense, which may obscure meaning for
> readers unfamiliar with the author’s terminology.
>
> *6 / 10*
>
> *2. Conceptual Depth and Originality*
>
> The conceptual framework is imaginative and original. Treating ecology as
> a “master policy” and introducing ideas like “natural patriotism” and
> “climate-based Theism” shows philosophical creativity. The essay blends
> ecological science, metaphysics, and ethics in a novel way. However, it
> occasionally slides into mysticism without clearly defining terms, which
> weakens analytical rigor.
>
> *8 / 10*
>
> *3. Argumentation and Coherence*
>
> The argument flows intuitively rather than logically. Assertions about
> hormones, belief, and health are interesting but not substantiated by
> scientific or philosophical reasoning. The essay’s coherence relies more on
> poetic association than logical progression.
>
> *5 / 10*
>
> *4. Language and Style*
>
> The prose is vivid and passionate, almost lyrical, which gives the essay
> emotional power. However, overuse of metaphor and repetition (“policy,”
> “politics,” “patriotism”) can make it feel circular and obscure the central
> thesis. Grammatically it is sound, though occasionally uneven in rhythm.
>
> *7 / 10*
>
> *5. Relevance and Contemporary Insight*
>
> The message — the need to escape anthropocentrism and embrace ecological
> symbiosis — is profoundly relevant to contemporary environmental ethics and
> post-humanist thought. The critique of industrialization and economics
> connects strongly to eco-philosophical debates.
>
> *9 / 10*
> ------------------------------
> *Total: 35 / 50 → 70%*
> ------------------------------
> *Grade: B+ (Upper Second-Class / Very Good)* *Overall Evaluation*
>
> *“Nature’s Policy and Nature’s Politics”* is a passionate and original
> eco-philosophical reflection. Its poetic tone and metaphoric richness make
> it inspiring, but its lack of structure and evidence limits its academic
> precision. It succeeds more as a manifesto or philosophical meditation than
> as a formal analytical essay.
> ------------------------------
> *Suggestions for Improvement*
>
> · *Clarify definitions:* Define “policy,” “politics,” “Theism,”
> and “patriotism” in ecological context early on.
>
> · *Structure paragraphs:* Each should develop a single main idea.
>
> · *Support claims:* Where possible, cite ecological or
> philosophical authorities (e.g., Lovelock’s *Gaia hypothesis*, Arne
> Naess’s *Deep Ecology*).
>
> · *Conclude with synthesis:* Restate how human education and
> policy can practically embody “nature’s politics.”
> ------------------------------
>
> Would you like me to rewrite or edit this essay into a version that would
> score an *A grade* (while preserving the author’s original spirit)?
>
>
>
> --
> 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/CACDCHCLkZWw6soQWKF-%3DVabH1K20O4xX7E6yakVR1Xc10NEUsQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/thatha_patty/CACDCHCLkZWw6soQWKF-%3DVabH1K20O4xX7E6yakVR1Xc10NEUsQ%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/CAL5XZorYeiJwTnY0X0o539%3DRtpOPqO8nm9Wt1LskuAuP8vYTtg%40mail.gmail.com.
