The Unrecorded Costs
Markendeya Yeddanapudi
The Unrecorded Costs-the Profit Hypocrisy
Your income is my expenditure. Incomes and expenditures can only be equal. There can be no profit or loss at the macro level. But we find every firm making profit and we have the breed of Management Sages who give their sayings about how to make the profit. These Sages ousted the Sages that live in nature, interact with nature, become nature and feel nature, creating the emotional symbiosis in the free and healthy nature. The voice of nature is lost as those Sages are ousted. And the costs to nature are conveniently ignored.
We find the profit showing accounts because; the costs to nature are not recorded.
Profit in reality is the bleeding of nature.
We have landed in cartesianism, the cult that champions the mechanical paradigm that ignores all emotions. Emotions grow in the free and healthy nature, because we establish relations with the diverse organisms of the flora and the fauna. If one lives in the free, healthy and lush nature, one’s emotions can only be emotional intelligence and simply cannot be the Cartesian or the unfeeling mechanical intelligence. And we have created the phantom, the economic man who lives mechanically without emotions and whose only drives are unlimited wants or simply the unlimited drive to assault nature to accumulate wealth, the dead nature killed by economics.We teach these things as scriptures to the students, who are to be trained as economic beings, by the Universities.
Today we are bleeding nature through new and new tricks euphemized as the scientific and economic progress, via technology. The human has become the disease of nature.
When you bleed nature, you automatically bleed yourself.Today, we are dying emotionally but living long mechanically, and we present this increase in longevity as great advancement. We get excited when we hear about the new and most destructive bomb that can destroy hundreds of square miles, destroy nature in all its dimensions for thousands of years. The enormity of destruction of nature is not even noticed. It is focus only on human suffering. Terror is deliberately created as political manoeuvring.
Our stupidity is glaring. We go on assaulting nature, and we do not bother about the retaliation we are provoking from nature. But already there are reports of acid rains in Iran and some countries of the Middle East. Imagine the floods of rivers carrying that acid rainfall. Really mad persons have taken over governments. They are endangering the very existence of nature, egomaniacally.
Imagine the acid rain fed rivers flooding and flowing into the seas. The peril is now staring at us. What will happen to the whole of the flora and fauna which includes us also if this madness continues.Today, wars mean mainly exploding bombs using rockets. That is we continuously destroy nature, create long lasting diseases to nature. We account for only the deaths of humans and also the economic damage to humans. We have become so jaded that we do not account for the grief and distress and tragedies perpetrated on diverse organisms. But we are simply destroying the ecological chain.
Gigantic catastrophe is staring at us today. It is time that the patients inflicted with radiation sickness are shown continuously by the media. Then only the public opinion will be built so that the egomaniacs in power become restrained. When the Hydrogen Bombs were first experimented whole populations in the Pacific atolls became permanently ill by radiation sickness.
And one more basic point, the bluff called profit must end. It represents the harm to nature as euphemized. The only meaning of profit must be in terms of rapture which the free and healthy nature gives.
YM Sarma
Rajaram Krishnamurthy
Profit thoughts and others co-behaviours from mahabharatham
Section XXXIV
'Tell me what may be done by a person that is sleepless and burning with anxieties, for you alone amongst us, O child, art versed in both religion and profit. Advise me wisely, O Vidura. O you of magnanimous heart, tell me what is you deemest to be beneficial for Ajatasatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask you with anxious heart, O learned one, tell me what is exactly in Ajatasatru’s mind,'
"Vidura said,
'Even if unasked, one should speak truly, whether his words be good or bad, hateful or pleasing, unto him whose defeat one does not wish. I shall, therefore, say, O king, what is for the good of the Kurus. I shall say what is both beneficial and consistent with morality. Listen to me. Do not, O Bharata, set the heart upon means of success that are unjust and improper. A man of intelligence must not grieve if any purpose of his does not succeed, notwithstanding the application of fair and proper means. Before one engages in an act, one should consider the competence of the agent, the nature of the act itself, and its purpose, for all acts are dependent on these. Considering these one should begin an act, and not take it up on a sudden impulse. He that is wise should either do an act or desist from it fully considering his own ability, the nature of the act, and the consequence also of success.
The king who knows not proportion or measure as regards territory, gain, loss, treasury, population, and punishment, cannot retain his kingdom long. He, on the other hand, who is acquainted with the measures of these as prescribed in treatises, being necessarily possessed of the knowledge of religion and profit, can retain his kingdom. As the stars are affected by the planets, so is this world affected by the senses, when they are directed, uncontrolled, to their respective objects. Like the moon during the lighted fortnight, calamities increase in respect of him who is vanquished by the five senses in their natural state, which ever lead him towards various acts.
He who wishes to control his counsellors before controlling his own self, or to subdue his adversaries before controlling his counsellors, at last succumbs deprived of strength. He, therefore, who first subdues his own self regarding it as a foe, never fails to subdue his counsellors and adversaries at last. Great prosperity waites upon him who has subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acts with judgment or who is blessed with patience.
One’s body, O king, is one’s car; the soul within is the driver; and the senses are its steeds. Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performs the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey; so one’s senses, unsubdued, lead only to destruction. The inexperienced wight, who, led by this unsubdued senses, hops to extract evil from good and good from evil, necessarily confounds misery with happiness. He, who, forsaking religion and profit, follows the lead of his senses, loses without delay prosperity, life, wealth and wife. He, who is the master of riches but not of his senses, certainly loses his riches in consequence of his want of mastery over his senses.
One should seek to know one’s self by means of one’s own self, controlling one’s mind, intellect, and senses, for one’s self is one’s friend as, indeed, it is one’s own foe. That man, who has conquered self by means of self, has his self for a friend, for one’s self is ever one’s friend or foe.
Desire and anger, O king, break through wisdom, just as a large fish breaks through a net of thin cords. He, who in this world regarding both religion and profit, seeks to acquire the means of success, wins happiness, possessing all he had sought. He, who, without subduing his five inner foes of mental origin, wishes to vanquish other adversaries, is, in fact, overpowered by the latter. It is seen that many evil-minded kings, owing to want of mastery over their senses, are ruined by acts of their own, occasioned by the lust of territory. As fuel that is wet burns with that which is dry, so a sinless man is punished equally with the sinful in consequence of constant association with the latter. Therefore, friendship with the sinful should be avoided. He that, from ignorance, fails to control his five greedy foes, having five distinct objects, is overwhelmed by calamities. Guilelessness and simplicity, purity and contentment, sweetness of speech and self-restraint, truth and steadiness,—these are never the attributes of the wicked.
Self-knowledge and steadiness, patience and devotion to virtue, competence to keep counsels and charity,—these,—O Bharata, never exist in inferior men. Fools seek to injure the wise by false reproaches and evil speeches, The consequence is, that by this they take upon themselves the sins of the wise, while the latter, freed from their sins, are forgiven. In malice lies the strength of the wicked; in criminal code, the strength of kings, in attentions of the weak and of women; and in forgiveness that of the virtuous. To control speech, O king, is said to be most difficult. It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils.
A forest pierced by arrows, or cut down by hatchets may again grow, but one’s heart wounded and censured by ill-spoken words never recovers. Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieves day and night.
A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, has his senses taken away, and it is for this that he stoops to ignoble deeds. When the intellect becomes dim and destruction is nigh, wrong, looking like right., firmly sticks to the heart. You dost not clearly see it, O bull of the Bharata race, that clouded intellect has now possessed your sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to your commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all your sons, Yudhishthira is the foremost of all your heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, has, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve your reputation."
KR IRS 12326
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