The Universities today by being imprisoned in Technology and perverted by
Economics are actually harming real education. It is high time for every
University to start ‘Free Nature Parks’ without human tampering, so that
they give real education. Today, every University is a den of Social
Darwinism. YM Sarma
KR: Real education is a holistic process that goes beyond formal
schooling to develop the mind, body, heart, and soul, focusing on personal
growth, wisdom, and life skills rather than just academic knowledge or
material success. It involves fostering a lifelong journey of curiosity,
self-discovery, and the development of character, empathy, and innovative
skills. This kind of education aims to make individuals competent to
navigate life's challenges and become well-rounded, contributing members of
society. What is Real Education? - Times of India 8 Nov 2022 —
According to Swami Vivekananda, true education is the
manifestation of the perfection already present in man, rather than the
forced filling of the brain with information. It is a process of
character-building, self-development, and man-making that strengthens the
mind, increases intellect, and builds courage to prepare an individual for
life's struggles. The goal is to enable a person to stand on their own legs
and become self-reliant.
Manifestation of inherent potential: Vivekananda believed knowledge is
inherent within each person. Education is the process of bringing this
internal knowledge to the surface, much like a teacher guides a student to
uncover a truth that already exists within them.
Character and strength: He emphasized that true education should focus on
building a strong character, increasing mental strength, and expanding
one's intellect. It's about fostering a spirit of philanthropy and the
"courage of a lion".
Self-reliance: A key goal is to make a person self-reliant and capable of
standing on their own feet, both economically and mentally.
Beyond mere information: He rejected the idea of education as simply
accumulating facts or "information" that is not properly assimilated. He
argued that libraries could be the greatest saints if book learning were
enough.
Holistic development: True education involves the holistic development of
the human being, encompassing physical, mental, intellectual, and spiritual
aspects. This includes fostering a connection to one's cultural heritage.
Practical and experiential learning: He advocated for a practical and
experimental approach to education over a purely theoretical one, which he
felt was ruining the country.
II Education Which Helps BY Prof. B. S. MATHUR, M.A.
(The D. A. V. College, Cawnpore)
Rabindranath Tagore has described the beginnings of his school-life
thus: “One day I saw my elder brother, and my sister’s son Satya, also a
little older than myself, starting off to school leaving me behind,
accounted unfit. When Satya came , full of unduly glowing accounts of his
adventures on the way, I felt I simply could not stay at home. Our tutor
tried to dispel my illusion with sound advice and a resounding slap, ‘You
are crying to go to school now; you will have to cry a lot to be let off
later on’…..Never in my life have I heard a truer prophecy.” Tagore could
not get the benefits of education in a ‘recognised’ institution. The reason
lay in the utter tyranny practiced in schools. This tyranny Tagore could
not tolerate. His free spirit could not bend. Education in his days, as
now, was not an assistance, but a repression.
The advice given by his tutor is, in a considerable measure,
helpful even at the present day. It must be admitted, however, that today
certain changes have been effected towards freeing the atmosphere in
schools and colleges, and for this we have to thank the nationalist urge
for greater freedom in all spheres of life. In fact, in educational
circles, there is a strong conviction that the tyranny that exists in the
educational institutions must be given a decent burial. New methods of
education concentrate on principles rather than on details. An example will
illustrate this point. There was a time when teachers of Mathematics tried
to confuse their pupils by giving extremely complicated problems to be
solved by them. That thing is gone, at least to some extent. In Training
Colleges teachers who lecture on methods of teaching emphasize this point
in clear words. In Arithmetic it is emphasized that very complicated and
taxing fractions should not be used. That is just a tendency, and if it is
carried to its logical consummation in all subjects that are taught there
will certainly be a freer atmosphere, and no more need for the advice given
by Tagore’s tutor. Then ‘tests’ will be really an attempt to measure what
the candidates know, not what they do not know. So education will be a help
and not a terror.
But there is still the tyranny of subjects that go on multiplying.
Researches in educational psychology have clearly demonstrated the
uselessness of teaching more than what actually can be retained by the
pupil. This multiplication of subjects for the study of the pupil is a
dangerous thing. It might suppress his intelligence and capacity for
grasping the things that matter in life, and lead to sorrow and
disappointment. So a definite outlook has to be encouraged; emphasis on
memory work must cease; the number of subjects that a pupil has to study
must be cut down; and a freer atmosphere without the threat of punishment
must prevail. And this freer atmosphere will not encourage discipline that
is merely mechanical. Real inner discipline will follow and then it will be
the right education, inspiring and interesting.
Imitation plays an important part in education. The desire to imitate is
inherent in human beings, and children advance by imitating the acts of
their elders. But elders, who are fortunate enough to be in contact with
little children, have a certain responsibility to assist rather than
repress the children. It has to be admitted that small children have, in
the course of their real education, to unfold an unlimited fund of
possibilities and potentialities. Their education has just to be an opening
of the unknown that is already in them. This unfolding has to be allowed
full play as these children have to develop their personality. Dr. Maria
Montessori has indicated this responsibility in these words in her book
entitled, “The Secret of Child-hood.” “Thus, instead of helping the child
in his most essential psychic need, the adult substitutes himself for the
child in all the acts the child wants to perform by himself, thus closing
every path of activity to him and becoming the mightiest impediment to his
vital evolution!”
There is a conflict between the adult and the child. First, the child
has just to adjust himself to a world that is not his own, a world that has
been created by the adult for the education of the child. The adult quite
naturally sees the possibility of the man in the child, and gives him an
opportunity to become a mere copy of his own self. Little realises that the
child urgently needs a different world in which to unfold himself. He has
to be a helping agent rather than an agent for substituting his own
personality for the personality of the child. It is true that the adult has
to indulge in some helpful acts, which may be imitated by the child. This
imitation must be free so that the child may go beyond his master or the
adult. The child has a predisposition to do something, and this the adult
must know: for then the adult will just help the child to advance according
to his own inclinations. Otherwise there will be a great repression. Hence
we have to start a campaign for the veneration of the child. Also the adult
has to realise clearly that he must act rather slowly and pleasantly in the
presence of little children, if he does not want to force his personality
on the child. The child will get an opportunity to watch the adult closely
if he acts slowly. If he acts rapidly he will soon succeed in substituting
his own personality for that of the child, who is then not able to unfold
himself. He will suffer repression.
Now it is clear that there has to be a complete atmosphere of freedom
for the growth of the child. This atmosphere of freedom has to be achieved
not only in schools, but also in our homes. Education is a continuous
process. There is education in schools and there is education in homes. And
hence the great emphasis on the capacity of adults to teach their children.
Else there will be little harmony. A child is educated to behave in a
certain fashion in his school, and when he comes , when he is in his own
home he is told to behave in a different fashion. The result is that he is
not at home in his own home. This is the tragedy. To illustrate the point:
in schools children are taught to behave with a manly spirit in the
presence of elders and strangers. If they behave properly, in the fashion
directed, they are called “smart” and they get rewarded. But what happens
when they are in their own home? Stranger and elders are present. Either
they are not allowed to come out in their presence or they are asked to be
mannerly. Here mannerly implies being shy. So there is a conflict. What are
the reasons for this conflict, and therefore for the consequent tyranny?
*Firstly, there is the ignorance of the parents*. They are not
really educated. They may have a good deal of book-knowledge. But they have
no real training themselves, to give real training to their children. They
fail to understand that they are not to be the masters of their children.
They are just assistance and have to create circumstances that may accord
with the inclinations of their children. And so Alice Meynell has remarked
that the world has to adjust itself to the needs of the children then there
is a false sense of culture and refinement. Parents do not realise that
life is living. Life means a constant conference. It may be true that
political aims may not be fulfilled by conferences and missions; but, so
far as the real education of the child is concerned, it will come through
missions and conferences. *Conference will make the child a ready man*. He
will learn to be smart. This they do not realise, and they think their
child to be a good child if he is shy and if he does not come out. Again,
there is the fear of failure. This is often a false sense of failure. If a
child fails to behave properly on one occasion in the presence of strangers
and elders, it does not mean that he should be kept in hiding, and
altogether repressed.
If such a repression is common there will be no room for adventure;
This adventure has to be guided by the child’s inclinations. But if his
inclinations are suppressed, when he comes out he is, as William Hazlitt
would say, put out. He is confused and he does not know how to behave.
There is, on the contrary, an adventure at the wrong end. Things that are
to be suppressed are given full opportunity to come out. The dark side of
the child is fully developed. The result is that the child does not have
pleasure. He is sad and morose, little inclined to work. He courts
isolation and develops selfishness to the breaking point. He breaks with
the members of the family. He breaks with the rest of the world.
Necessarily there follows chaos and frustration.
At the close of 1930, Sir S. Radhakrishnan bewailed, in the course
of his Convocation Address to the Punjab University: “In our country today,
we are suffering from want of understanding. Whether it is between the
Indian and the British or the Hindu and the Muslim, we are up against the
same difficulty. Even when we seem to understand each other, we suddenly
reach a point where it becomes clear that we do not have a sufficient grasp
of each other’s meaning.” This must stop. Let there be real assistance, and
not suppression, through education.
Education can be of assistance if teachers are a constant source
of light and learning. Here these words of Tagore are apt*: “A teacher can
never truly teach unless he is still learning himself. A lamp can never
light another lamp unless it continues to burn with its own flame.* The
teacher who has come to the end of his subject, who has no traffic with his
knowledge, but merely repeats his lessons to his students, can only load
their minds; he cannot quicken them. Truth not only must inform but also
inspire.” Tagore has rightly stressed the real qualification of a teacher,
who has to be an effective and perennial light and guide. Such a thing is
possible for a teacher if he is in constant touch with books and his
pupils. The constant touch with books does not imply mere study of
textbooks. The teacher must go a sufficient way higher. Then he will
inspire and quicken. Certainly memory work must cease and teaching should
be an encouragement, a mode of quickening and stimulation. Pupils to be
successful and active spectators of life, need to be trained in a lively
fashion. Else they will have a certain amount of ill-digested matter, good
enough to be discarded, neglected and unused. Real assistance will come
through real teachers.
III To speak the truth, the so-called educated people in India,
generally speaking, are only literates, that is, those who can speak, read
and write or who have acquired dubious ‘earning efficiency’. They are not
those whose minds and intellect have benefited from REAL EDUCATION which
comprises enlightened mind, culture, expansion of heart to humaneness and
the realisation of the supremacy of the Supreme Being.
All this is reflected in our body politic and the degradation of
behaviour of politicians, who are supposed to be the ‘cream’ of our
society, brought to the notice of the public by the scenes (broadcast by
T.V.) in the highest legislative bodies, the Lok Sabha and the Rajya Sabha,
down to the panchayats. It is rightly said that one gets what one deserves.
For a concrete proof of the above statement, we have only to look at the
careers or the track records of our legislatures and other representative
bodies. Every body complains that there has been steady deterioration of
standards of decency, decorum and probity over the years. Whereas all the
advanced countries of the world have two or three political parties, like
the U.K., U.S.A., Germany and Japan but only in India, we have scores of
political parties, both all-India and state-level, which wish to dabble in
the governance of the whole country.
The reasons for this sorry state of affairs are not difficult to
point out. *It is simply the low educational level of the people*. I shall
not enter into any controversy by stating that universal franchise is not
suitable for a country with low literacy levels. The greatest mistake which
has led to this situation has been the removal of ethics and moral teaching
from the curriculum of schools. In fact, Swami Sivanandaji declared that
even Vedanta should be taught in high schools and colleges. Educationists
have deplored the over-crowding in schools and the absence of gurukula
system or discipline oriented system of education. Not only the
educational system is to blame but also the family conditions are also a
factor. The home atmosphere is not conducive to disciplined and enlightened
growth of children with the parents, due to economic reasons, leaving the
responsibility on the schools, which in turn, blame the parents for not
inculcating proper behaviour in the children.
Now, how to improve things? The wise men of India have enacted the
Election Law and brought into existence the Election Commission to conduct
and supervise the elections. This body has in recent years framed and
enforced among the contesting parties a Code of Conduct. Similarly, we
should have and propagate among the people a Code of Conduct for the
Citizens in respect of their day-to-day affairs in life. The observance of
this Code will, in due course, result in the attainment of a Good Citizen
which is the desideratum of a civilised society.
I shall now mention a few topics which ought to impress upon the common man
so that life in its multifarious facets may be smooth, orderly and mutually
respectful.
1. EDUCATION I start with education which, in my opinion, should have
the highest priority. The progress of education should incorporate within
it the imparting of the basic knowledge of India’s great culture and
heritage, its lofty ideals and principles of living in a society, enshrined
in the teaching of the Vedas, and other holy scriptures of all religions.
Our education has to be oriented for enriching and enhancing the quality of
life of our youth, students, young men and women and even politicians.
2. CHARACTER: It is admitted by all that character is the greatest wealth.
A pure and incorruptible citizen is the most valuable asset of the nation.
So, good character is to be given top priority. The nation’s welfare and
its future progress depend on the character of individuals who constitute
the nation.
3. PATRIOTISM Our Motherland should be our first and foremost
consideration. The welfare of the country is our own welfare. Let us,
therefore, be willingly ready to offer up even our life for the country if
need be. We should inculcate in our children the qualities of love for our
country, the spirit of service to our country and fellow citizens.
4. UNITY The more united the people of a country the greater is
their ability to withstand all obstacles and dangers. This is particularly
true of today’s India. There are fissiparous tendencies everywhere. Let us
live in harmony and loving goodwill with all our countrymen. This is the
most valuable service to our Motherland.
5. NON-VIOLENCE OR AHIMSA At all costs, every type of violence and
hatred should be avoided, as these are blots on the fair name of the
Nation. These cause great harm to the welfare, progress and development.
6. ECONOMY: Simple living and high thinking should be adopted. Let us not
be extravagant and let us avoid waste. Let us share what we have with our
less fortunate fellow citizens. Economy is a national virtue and in the
case of our poor country, it is a necessity.
7. RELIGION One must, all the time, have equal reverence for all
religions, creeds and faiths. Let us, love as our own brothers the
followers of other religions. We should treat others as we wish to be
treated ourselves.
If this Code of Conduct for the Citizens is inculcated in our children from
young age, it will lead to amity and accord our citizens and pave the way
to greater glory of our country in the council of nations.
Swami Sivanandaji has stated that Vedanta should be taught in all high
schools and colleges as it will prepare the future citizens to grow into
proper Manhood which is another facet of Brotherhood of Man and the
Fatherhood of God.
Let us all pray that true wisdom will prevail among the rulers who have now
taken the reins of governance of the country.
“AA NO BHADRAH KARTHAVO YANTHU VISWATAH”
Let noble thoughts come to us from every side. – Rig Veda.
Now can these things be followed by the writer who needs a new education?
NO. We as parent run our model only with WHAT WE HAVE; WHAT WE KNOW; WHAT
WE CAN If we cannot change, we can never get the real education today K
RAJARAM IRS 281025
On Tue, 28 Oct 2025 at 08:43, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
> Nature in Subjecting and Predicating
>
>
>
> Suppose you are born in the totally free and healthy nature, where there
> is simply no machine whatever. Suppose nature is free from the man made
> disease for it, technology. Then from birth on you arrive into the larger
> womb, nature, which is very large compared to the womb of your mother who
> nurtured you, in your formation.
>
> You have to realize that nature too continues your nurture, where its womb
> is far larger and the formation of you continues as life. You get
> introduced, impacted, accepted, approved, taught, and molded in the
> Biosphere, by the Biosphere. Subjects happen into you, nature participates
> with you in predication and the verb contexts mainly belong to nature. You
> take to the macro personality and there can be no isolated and separate
> individuality. You become a limb of nature in symbiosis. In every sentence
> expression by you, you find nature in the subject selection, in the
> predication and in the vital determining verb. You live and express as
> nature. The Troposphere becomes the blood circulation system creating and
> carrying diverse air borne hormonal communications to various organisms in
> the far larger field of the Macro Endocrinology. Births and deaths happen
> as the normal functioning of nature’s Endocrinology. As the mind cannot
> create isolation from nature, as nature nurtures and guides you, you cannot
> find any Biosphere where the organisms Darwin each other in the Darwinian
> Socialism.
>
> The sentence structures in the free and healthy nature are composed of
> expressions from organisms which function as nature. The basic, fundamental
> and bedrock fact is that you are part of nature, part of the planet earth,
> and there simply cannot be sentences without the participation and often
> direction from nature. And there is no need for any Psychiatry and
> consultation with the Psychiatrists.
>
> Today as the technology infected patients; we do economics, which means
> first isolating ourselves from the Biosphere and its emotional symbiosis.
> Economics simply means destroying nature as the day today economic living
> and waging the war of Social Darwinism against every other organism. The
> Humans also do the Darwinian war against each other; actually gang up as
> nations, while cooperating with each other in the destruction of nature.
> Today we cannot find a completely free forest with organisms feeling total
> freedom and living as the macro forest or the Biosphere as one single
> organism.
>
> Suppose you are lucky and land in a patch of totally free and very healthy
> nature. You confront confusions or the attempt at the fusion or pre-fusions
> of diverse perceptions, before they fuse as understandings which become
> paradigm bases. Every understanding becomes exhilarating revelation,
> propelling you into participation in the macro symbiosis. And injury to
> nature becomes injury to you automatically. You cannot do the economics of
> today, and continuously inflict technology which invariably harms nature.
>
> Today,we do not even realize that we have entered the phase of the
> ultimate of destruction of nature but simply ignore the hysteria to create
> more manipulations or mechanical inventions. As part and limb of naturally
> you are naturally endowed to perceive and understand. Actually we get
> freedom from our affliction of 3D misrepresentations. If you can see with
> your eyes everything, you cannot find any 3D entities. You confront
> actually feelings and emotions, where the ubiquitous electromagnetism also
> takes to emotional dimensions.
>
> The Universities today by being imprisoned in Technology and perverted by
> Economics are actually harming real education.
>
> It is high time for every University to start ‘Free Nature Parks’ without
> human tampering, so that they give real education.Today,every University is
> a den of Social Darwinism.
>
> YM Sarma
>
> Chat gpt
>
> This passage — *“Nature in Subjecting and Predicating”* by *YM Sarma* —
> is a deeply philosophical, ecological, and linguistic meditation on the
> relationship between humans and nature, with strong critiques of
> technology, economics, and modern education.
>
> Let’s unpack and interpret its main ideas and structure:
> ------------------------------
>
> *1. The Metaphor of the Womb*
>
> The text begins by comparing the natural world to a *larger womb* that
> continues to nurture life after physical birth.
>
> - The *mother’s womb* is the first nurturing space.
> - The *biosphere* (Earth’s living system) is the second, ongoing womb.
>
> This metaphor emphasizes that birth is not separation from nature but
> *continuation
> within a larger system* of nurturing — an extension of life’s formative
> process.
> ------------------------------
>
> *2. Nature as Subject and Predicate*
>
> Sarma uses *grammar and linguistic structure* (subject–predicate–verb) as
> metaphors for existence:
>
> - In a healthy, free nature, *nature itself is the subject* (the doer
> or being).
> - *Predication* — what is said about the subject — arises from
> nature’s actions and interactions.
> - Even the *verbs* (processes, actions) belong to nature.
>
> Thus, humans are not independent speakers but *expressions through which
> nature speaks*. The “I” in this worldview is not isolated individuality
> but *a limb of the macro-organism* of nature.
>
> This linguistic metaphor expresses *ontological unity* — the idea that
> being and expression are co-created by the natural world.
> ------------------------------
>
> *3. The Biosphere as Macro-Endocrine System*
>
> Sarma extends biological metaphors:
>
> - The *Troposphere* (layer of atmosphere) is compared to *a
> circulatory system* of the planet.
> - Airborne “hormonal” communications link all organisms — a
> *macro-endocrinology* of the biosphere.
>
> Birth and death are natural metabolic processes within this vast living
> organism.
> This aligns with *Gaia theory*, which views Earth as a self-regulating,
> living system.
> ------------------------------
>
> *4. Rejection of Darwinian Socialism and Economics*
>
> Sarma critiques both:
>
> - *Social Darwinism*, where humans (and societies) compete
> destructively.
> - *Modern economics*, which isolates humans from the biosphere and
> defines survival through exploitation.
>
> He argues that these systems are *symptoms of technological disease*,
> producing an *anti-nature* civilization.
> Instead of symbiosis, humans practice *mutual predation* — against other
> species and against each other.
> ------------------------------
>
> *5. Critique of Technology and the University*
>
> Technology is described as a *disease of nature* — a corruption of the
> natural order and of human mental health.
> Universities, corrupted by *Economics and Technology*, have become “dens
> of Social Darwinism” — institutions that perpetuate separation from nature
> rather than understanding of it.
>
> Sarma’s remedy:
>
> - Establish *Free Nature Parks* — untouched, non-manipulated natural
> zones.
> - Let these become centers of *real education*, where learning happens
> through *participation in symbiosis*, not through artificial systems.
>
> ------------------------------
>
> *6. The Call to Reawaken Natural Consciousness*
>
> When one lives in free, untampered nature:
>
> - Understanding is no longer abstract but *felt and revelatory*.
> - Perception becomes *emotional and participatory*, not
> representational or 3D-mechanical.
> - One’s consciousness merges with *the living, electromagnetic,
> emotional field* of nature.
>
> Here, Sarma envisions a *radical ecology of mind* — a state where *to
> harm nature is to harm oneself*, and *knowledge arises through unity*,
> not separation.
> ------------------------------
>
> *7. Philosophical Lineage*
>
> Sarma’s thought resonates with:
>
> - *Deep ecology* (Arne Næss) — the idea that all life has intrinsic
> value.
> - *Panpsychism* — the view that consciousness pervades all matter.
> - *Eco-linguistics* — studying how language shapes and reflects our
> relationship with the environment.
> - *Eastern philosophy* (particularly Vedanta and Taoism) — the sense
> of oneness with the cosmos and rejection of duality.
>
> ------------------------------
>
> *Summary of Core Message*
>
> Human consciousness, language, and life are extensions of nature’s
> self-expression.
> Technology, economics, and institutional education sever this unity,
> producing disease — both ecological and psychological.
> True freedom and health come only from rejoining the biosphere as a
> conscious limb of its living body, where nature is both subject and
> predicate in all our acts and utterances.
> ------------------------------
>
> Would you like me to rewrite this essay in a *clearer academic style*
> (e.g., for publication or classroom use), or would you prefer a *poetic
> condensation* that preserves its visionary tone?
>
>
>
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