Mr. Rajaram,Your response is least to my point told. I have many good things
to do. I can't waste my precious energy answering to the points raised.
No member will forget your translation - Mangalyam thanthuthanena mama jeevitha
hethusha is recited by sasthrikal alone and not by bridge groom.
Gopalakrishnan
On Friday, 24 April 2026 at 12:18:07 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
Gopala How many times I have to bring out your ignorance of your own
language; now hopping on sanskrit; and telling about wrong and right?; silence
is golden only for meditation; speech is for bringing about, exposing the folly
of yours. Gopala why you do not observe absolutely those 2 verses of 4th and
8th mandala of Rig veda (only 2 verses in the whole rig vedam about the 2
rishis) in detail for me to learn?; or sit with closed mouth speechless and
accept your avivekam/ I wish I learn a good treatise from you in 24 hrs. You
will not do anything because your gray material is absolute clay only Pl do it
K Rajaram IRS 24426 karkka kasadara katrapin?
---------- Forwarded message ---------
From: 'gopala krishnan' via KeralaIyers <[email protected]>
Date: Fri, 24 Apr 2026 at 07:50
Subject: Re: [KeralaIyers] Re: Conversation
To: <[email protected]>
Respected Mr Rajaram,Do you follow the principle told here?I will be happy to
read about anything you follow atleast 25 percent.You wait for moment to find
fault with others and only aim to show your half baked knowledge.Your
translations of Sanskrit are wrong many times.I keep quiet because I follow the
2nd principle.Requesting to write on topics you follow atleast 25 percent.RGK
Yahoo Mail: Search, organise, conquer
On Fri, 24 Apr 2026 at 7:22, Rajaram Krishnamurthy<[email protected]>
wrote:
‘Speech is sliver and silence is golden’. But Chanakyagoes one step further and
says that one who eats in silence will have respectin heaven for ever.
sloka-9 in Chapter 11 0f Chanakya Niti:
One who has meals for a full year in silence gets respectin heaven for a
thousand crore Yugas.
Yastu samvatsaram purnam nityam maunena bhunchati
yugakotisahasram tu svargaloke mahiyate.
A Swiss inscription says, “Sprehfien ist silbern,Schweigen ist golden’
These phrases are only a few centuries old. But Indianphrases are older than
these.
There is some logic behind eating in silence and gettinggreat benefits. Many of
the times we don’t appreciate the good things incooking done by wives or
mothers. They do it well for 90 out of 100 days. Butwhen it s not up to the
mark in the ten out of 100 days we shout at them or atleast we criticise them,
saying this has no salt or this has too much salt,this is very spicy, this is
very oily etc. If we eat in silence this would nothappen. And both the cook and
the person who took the food feel contented andhappy.
In another sloka Chanakya says,
Silent Prayer
We all know the great saint of Tiruvannamalai Sri RamanaMaharishi cleared the
doubts of thousands of devotees in silence. Even peoplelike Paul Brunton
(author of Search in Secret India) acknowledged that they gotanswers for their
questions by simply in front of him, who most of the timesmaintained silence.
Chanakya says,
udyoge naasti darityam japato naasti patakam
maune cha kalaho naasti naasti jagarite bhayam
The meaning is.th exertion there is no poverty; one whoofferes silent prayer
incurs no sin. In silence there is no quarrel. For onewho is wide awake there
is no fear.
This advice is also very practical. If everyone maintainssilence, the world
will be a better place to live in. In silence there is noquarrel.
One who does prayer in silence, gets more benefit. In ourown time we have seen
Ramana Maharishi maintaining silence and helping thedevotees. Many spiritual
centres have meditation halls where silent prayer isencouraged.
Chinese philosopher Confucius said,
Silence is a true friend who never betrays.
Scottish philosopher Thomas Carlyle’s quotations are verypopular:-
“Silence is more eloquent than words.
Speech is great, but silence is greater.
Speech is of time, silence is of eternity”. {London swamiblogger}
II Speech needscompany,
Silence needs solitude.
Speech wants to conquer others,
Silence helps conquer oneself.
Speech makes friends or foes,
Silence befriends all.
Speech demands respect,
Silence commands it.
Speech is earth-bound,
Silence is heaven-bound.
Speech educates,
Silence exalts.
Speech is subjective,
Silence objective.
Speech has regrets,
Silence none.
Speech has limitations,
Silence is boundless.
Speech needs effort,
Silence a lot more.
Speech is human,
Silence is Divine.
While speaking you are heard by creatures,
In silence you hear the creator.
Silence leads to a stillness of the mind,
Then to introspection,
Then to self-cleansing,
Finally to liberation. ()A poem I liked)
III B G Bg. 17.16
मन:प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १६ ॥
manaḥ-prasādaḥ saumyatvaṁ
maunamātma-vinigrahaḥ
bhāva-saṁśuddhir ity etat
tapo mānasam ucyate
And satisfaction, simplicity, silence or gravity,self-control and purification
of one’s existence are the austerities of themind.
K RAJARAM IRS 24426
On Fri, 24 Apr 2026 at 06:05, Markendeya Yeddanapudi
<[email protected]> wrote:
--
MarHere is a dramatized philosophical conversation, shaped around your ideas
and voice. I’ve kept it fluid, reflective, and slightly poetic—closer to the
spirit of your essay than a rigid debate.
A Conversation on Language, Nature, and Wholeness
Characters:
-
You (YM Sarma)
-
Jiddu Krishnamurti
-
David Bohm
-
Alfred North Whitehead
-
Fritjof Capra
-
Ken Wilber
Scene:
A quiet grove. No walls, no podiums. Trees sway gently. The air itself feels
like a participant.
YM Sarma (You):
In free nature, there are no isolated subjects. There are only
clusters—interacting, overlapping, living wholes. Language, as we use it,
breaks this living unity. It forces experience into subject, verb, and
predicate. But nature sings—it does not parse.
Jiddu Krishnamurti:
Yes, sir… the moment you name something, you have already moved away from it.
The word is not the thing. When you say “tree,” you are no longer in communion
with the tree—you are in relationship with the word.
David Bohm:
What you are pointing to resembles what I called the fragmentation of thought.
Language is part of this fragmentation. It creates the illusion that the world
is composed of separate parts, while in fact it is an undivided movement—what I
termed the holomovement.
Alfred North Whitehead:
Indeed. Reality is not made of things, but of processes—events in relation.
What you call “subject-clusters” aligns with my notion of actual occasions.
Each entity is a nexus of relationships, not an isolated unit.
Fritjof Capra:
Modern systems theory supports this view. In ecology, we see that nothing
exists independently. Networks, patterns, interconnections—that is the fabric
of life. However, we still rely on analytical language to describe these
systems. The question is: can language evolve to reflect interconnectedness?
Ken Wilber:
Let’s be careful here. While it is true that reality is interconnected, we must
not dismiss structure altogether. Human development includes multiple stages.
Rational, analytical thought—what you call Cartesian—is not the enemy. It is a
necessary phase. The problem arises when we absolutize it.
YM Sarma:
But in our universities, analysis has become dominant—almost tyrannical.
Feeling has been exiled. Music, art, embodied knowing—these are treated as
secondary. Knowledge has become mechanical.
Krishnamurti:
That is because we are afraid of feeling. Feeling demands attention without
control. Thought seeks control, certainty, security. So education becomes
conditioning, not understanding.
Bohm:
Perhaps the issue is not language itself, but our unconscious use of it. We
treat abstractions as if they were reality. If we became aware of this process,
language could become more fluid—less rigid, more participatory.
Whitehead:
Language, like reality, must be understood as process. It is not a fixed
structure but an evolving expression. Poetry, in fact, comes closer to truth
than rigid prose, because it preserves ambiguity and relation.
Capra:
Yes, and in science too, we are moving in that direction. The shift from
reductionism to systems thinking is, in a way, a movement toward what you
describe—toward seeing wholes instead of parts.
Wilber:
Integration is the key. We need not reject grammar, but transcend and include
it. Music, poetry, science, analysis—all are valid modes. The real question is:
can we hold them together without reducing one to the other?
YM Sarma:
In nature, this integration already exists. The air carries scent, sound,
touch. The eye turns light into color. Every organism expresses itself
artistically. Why can education not mirror this?
Krishnamurti:
Because education is built on ambition, comparison, and fear. Not on
observation. If you truly observed nature—not as knowledge, but as living
movement—education would transform.
Bohm:
Dialogue itself could be a path. Not discussion, not debate—but shared inquiry,
where meaning flows between us. In such dialogue, fragmentation begins to
dissolve.
Whitehead:
And perhaps universities should become places not merely of instruction, but of
cultivation of experience—where thought, feeling, and perception are equally
honored.
Capra:
Your idea of a “Free Nature Park” is interesting. A space where learning is not
imposed, but emerges from interaction with living systems. That would embody
ecological thinking directly.
Wilber:
Yes—but let us also include inner nature. Meditation, introspection,
psychological awareness. Outer ecology must be matched by inner development.
YM Sarma:
Then perhaps the future of language is not in sentences—but in symphonies. Not
in definitions—but in resonances.
Krishnamurti (softly):
Or perhaps… in silence.
(A pause.)
The wind moves through the trees. No one speaks. Yet something is being said.
End Scene
If you’d like, I can deepen this into a longer play, add conflict and sharper
disagreement (especially Wilber vs. Krishnamurti—that can get interesting), or
turn it into a stage script with acts and directions.
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