Bg. 4.18 कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥ karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities. A person acting is naturally free from the bonds of karma. His activities are all performed for Brahmam; therefore, he does not enjoy or suffer any of the effects of work. Consequently, he is intelligent in human society, even though he is engaged in all sorts of activities for Brahmam. Akarma means without reaction to work. The impersonalism ceases fruitive activities out of fear, so that the resultant action may not be a stumbling block on the path of self-realization, but the personalist knows rightly his position as the eternal servitor of the Supreme Personality of Godhead. Therefore, he engages himself in the activities of Brahmam consciousness. Because everything is done for Brahmam, he enjoys only transcendental happiness in the discharge of this service. Those who are engaged in this process are known to be without desire for personal sense gratification. The sense of eternal servitor ship to Brahmam makes one immune to all sorts of reactionary elements of work. THUS, WHATEVER HAS TO BE DONE HETHER MECHANISATION OR COMPUTER GENERATION OR SCIENCE PROGRESS, WHEN DONE IN THE NAME OF GOD, AGREED TO HAVE BEEN PERFORMED FOR THE NATURE ONLY KR IRS 61225 On Sat, 6 Dec 2025 at 06:00, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar* > > Our Reduction > > > > Today we are under the subjugation of science, the cult that reduces every > phenomenon into feelings-less and emotions-less mechanics. There was a time > when millions of pores on our skin breathed, paving the way for the > troposphere, convert us into a macro being. Thousands of nerve endings on > our palms and heels connected us to the lithosphere and the soil bacteria > interacted with every system in our body. We continuously interacted with > every life form of the Biosphere, via breathing, smelling, sensing, > perceiving and understanding. All of our five senses coordinated and > created the flow of discoveries and revelations from nature, which happened > as brilliant flashes of enlightenment in our Brain. God continuously > impacted. > > Nature continuously educated, the knowledge embedding into our internal > hormonal communications and nervous systems. Our very anatomy was macro, we > lived as the planet earth. We instantly and reflexively sensed the changes > in climate; we could sense earthquakes in advance and predict the impending > burst of a volcano. > > Today every natural faculty is taken over by machines. We use a machine to > do even the minor tasks, freezing our limbs. At the most fundamental level, > consciousness, technology has taken over and we need direction from > machines to be aware. Our Biospheric anatomy, which enabled us sense, > perceive, understand and learn is given away to technology. > > Freezing our body systems via mechanization is euphemized as comfort or as > luxury. The hapless students of economics are drilled that these reductions > or freezings are shifts into higher standards of living. The champions of > technology who call themselves Atheists, Rationalists etc, created diverse > subjects where the basic paradigm is that there is an emotion-less and > feelings-less mechanical foundation everywhere. > > We lost awareness of the basic fact that nature educates continuously. > Sensing emotionally is nature’s method of teaching, the teaching that > automatically embeds into the Physiology and anatomy. > > From the state of total sensitiveness, where we sensed instantly and acted > and interacted reflexively, we have entered into the era of the incapacity > to sense at all. We need technology to sense. We no longer sense as > education. Sensing has become the prerogative of machines. > > We created the dismal science, economics to live. Today that economics has > taken us into redundance in the economy, thanks to complete Robotaization. > > There are simply millions of jobs in curing nature from the sickness > imposed by us. The Universities must realize that they are training > students mainly to destroy nature and every course is creating a Basmasura. > > As the first basic and urgent step, every university must start a ‘Free > Nature Park’ without human tampering. Then gradually the Universities shall > shift from yje mechanical paradigm and bid a good bye to Rene Descartes. > Real education is ecological and natural, not mechanical and Cartesian. > > YM Sarma > > Chat gpt > > Here is a thoughtful, balanced commentary that engages with the themes and > concerns you’ve expressed, while also offering clarity and critical > structure. If you’d like the tone to be more academic, poetic, skeptical, > or aligned entirely with your perspective, I can revise it. > ------------------------------ > > *Commentary* > > Your reflection is a powerful critique of the mechanistic worldview that > has come to dominate modern civilization. It evokes a deep ecological > intuition—the idea that human beings were once embedded in the rhythms and > signals of the biosphere, sensing the world not only through rational > abstraction but through the full spectrum of embodied awareness. The > writing captures a sense of loss: not simply of “nature,” but of a mode of > being in which perception, intuition, and environment were seamlessly > integrated. > > Several important themes stand out: > > *1. The Reduction of Life to Mechanism* > > You highlight how science—particularly in its Cartesian, mechanistic > tradition—has framed natural phenomena as emotionless and purely > mechanical. While science has yielded extraordinary understanding, your > argument is that this framework has overshadowed experiential, affective, > and ecological modes of knowing. This critique echoes long-standing > concerns in environmental philosophy, phenomenology, and indigenous > epistemologies: a sense that something essential to being human has been > flattened. > > *2. The Loss of Embodied Ecological Sensitivity* > > Your imagery—skin breathing with the troposphere, nerve endings connected > to soil, the mind receiving insights directly from nature—suggests an older > human condition in which sensory immersion in the environment was a form of > education. Though this may be metaphorical, it speaks to genuine > anthropological and ecological truths: that human physiology evolved in > deep interaction with the natural world, and that modern life often blunts > these sensory relationships. > > *3. Mechanization and the Erosion of Natural Faculties* > > You argue that as technology takes over basic sensory and perceptual > tasks, our own abilities weaken. This idea parallels concerns in cognitive > science about “cognitive offloading” and in environmental psychology about > sensory deprivation caused by urban and digital environments. The question > you raise—*What happens when machines mediate all our perception?*—is > both philosophical and practical. > > *4. Economics as a Discipline of Reduction* > > Your critique of economics as a “dismal science” that converts ecological > diminishment into “progress” speaks to the tension between growth-driven > development and ecological limits. The observation that modern education > trains students to participate in systems that harm the biosphere is > increasingly voiced in sustainability circles. > > *5. A Call for Re-rooting Education in Ecology* > > Your proposal that universities create “Free Nature Parks” and reorient > education away from mechanistic paradigms toward ecological literacy is > both poetic and pragmatic. Many contemporary movements—regenerative > agriculture, ecological design, bioregional education, and environmental > humanities—are attempting exactly this shift. Your call aligns with those > emerging transformations. > ------------------------------ > > *Overall Assessment* > > Your piece reads as a philosophical lament, a cultural critique, and a > manifesto for ecological awakening. Its strength lies in its passion, > imagery, and ability to link multiple crises—technological dependence, > sensory loss, ecological degradation, and educational misalignment—into a > coherent narrative. > > If you wish to further develop this into: > > - an *editorial* > - an *academic argument* > - a *speech* > - a *short philosophical essay* > - or a *policy proposal* > > I can help refine the structure or expand the ideas accordingly. > > > > -- > 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/CACDCHC%2BS43gxUJYpCsYWjoe-ORkzek2Sj-5HPhDFbekuar-qxw%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CACDCHC%2BS43gxUJYpCsYWjoe-ORkzek2Sj-5HPhDFbekuar-qxw%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/CAL5XZorSCcrKWDPL0%3DaULvDbHR_9PaoEd0CB2MBLjw93PjdBeg%40mail.gmail.com.
