Moderated by Dr. Vinayachandra Banavathy, Chanakya University

An insightful dialogue on honouring the past and innovating for the future–exploring how Indian Knowledge Systems can shape modern education, research, and innovation.

Prof. Shailaja Sharma, Azim Premji University

Shri Vinay Kulkarni, Founder, ALCHMI

Dr. Prathosh A P, Asst. Professor, IISc

31st Jan | 5 to 6:30pm

Tripura Vasini Palace Grounds, Bengaluru

Click here for Article Based on the FULL Panel Discussion

I am sharing here a summary article based on my responses to questions asked during the above panel discussion by our moderator Dr. Vinayachandra Ji and the audience. Overall it was a wonderful panel discussion and I enjoyed engaging with the questions, the audience and my fellow panelists Dr. Shailaja and Dr. Pratosh. I thank Param and Vedanta Bharati for the opportunity. I have not included the responses of the other panelists to avoid misrepresenting their statements.

From Wonder to Wisdom: What We Actually Mean by Indian Knowledge Systems

When people say “Indian Knowledge Systems,” I smile a little inside.

Not because the term is wrong. But because the words knowledge and system carry a certain weight in English that doesn’t quite capture what we’re pointing to.

In many modern contexts, “knowledge” implies something we use to manipulate the world—to gain advantage, to extract, to control. And “system” sounds like a machine built for regulation. Put them together, and you risk making something living sound bureaucratic.

A Continuous Chain, Not a Museum Piece

What our ancestors did—and what we are part of as a continuous chain of people this land has produced—was simply this: they arrived into a world already in motion, and they paid attention.
Imagine waking up in a place where everything is already happening. Beautiful mountains. Rivers that move with purpose. Forests that breathe. And then you discover something called hunger.
But hunger doesn’t arrive randomly. It arrives cyclically—at particular times. You eat, and it goes away. Then it returns.

So you observe: there is repetition.

Then you notice it gets bright, and then dark. The sun rises, the moon appears. Again—a cycle. The seasons turn, the rivers flood and recede. Again—pattern. Order.

A mind that is truly awake starts to see that things are not happening in chaos. There is cyclicity. There is rhythm. There is something that could only be called design.

And then the questions arise—not as intellectual exercises, but as genuine encounters with reality:

Who created this? How did this begin? Has it always been going on? Is something thinking about me?

That last question is worth sitting with.

Because when our ancestors noticed that they experienced hunger—and that creation had already provided something to satisfy it; that they needed shelter—and that the materials to build it existed; it began to feel less like accident and more like intention.

As if something in the universe was actually oriented toward their welfare.

The most important response our ancestors had to what they encountered was not arrogance. It was not conquest. It was not the urge to control.
It was wonder.

“What an astonishing and beautiful thing this is.”

That sense of wonder—that vismaya—is where every genuine inquiry begins. And from that place of wonder, many different schools of thought emerged. Because when human beings face the same profound questions, they don’t always arrive at the same answers.
Some said: yes, creation happened through an intelligent cause. Others said: it unfolds on its own. Some focused on careful observation. Some developed methodologies of inquiry. Some did what we would today call experimentation. Over centuries and millennia, a certain understanding took shape.

Rishis Didn’t Demand Belief—They Offered a Path

At a deeper level of consciousness, what we call rishis perceived creation in ways that went far beyond ordinary observation. They perceived the whole—cause and effect, how things arise, how they unfold—almost as an integrated living reality.
But here is what matters most.

They didn’t say: “This is what I saw. Now believe me.”
They said something far more radical—and far more mature:
“There is a path. If you walk it, you may come to see what I saw. You may experience what I experienced. You don’t have to trust me. Verify it yourself.”

That is a foundational principle of what we call IKS today. It is not a collection of claims to be accepted on faith. It is a civilization that built methods of arriving at truth—across every domain of life.

And the knowledge that came from those methods was captured with great care: in sutras, in shastras, in oral traditions of astonishing precision. A body of knowledge emerged. But behind it was not intellectual ambition alone. It came from compassion—the recognition that other people in society should also be able to access these insights and live from them. Not through belief. Through realization.

No False Divide Between This World and That

One confusion that keeps surfacing is the idea that we were somehow divided between the material world and the spiritual. That we had to choose between prosperity and liberation.
For us, this was never a contradiction.

Think about what you wish for the people you love. You wish them material prosperity. And you also wish them ultimate welfare—peace, fulfilment, freedom. Both. Simultaneously.
You cannot have the wheat without the husk. You cannot have only the husk. Spiritual evolution and material prosperity come together, like grain and its covering. That is why our knowledge systems covered the full spectrum of life.

We had frameworks for dharma—right conduct, social order, the ethical fabric of life.
We had deep thinking on artha—economics, governance, the art of building flourishing societies.
We had paths oriented toward moksha—the ultimate questions of existence and liberation.
And we had multiple darshanas—schools of inquiry, each valid, each illuminating a different face of the same truth.

When someone says “Indian Knowledge Systems,” what they are pointing to—at the most fundamental level—is this body of knowledge. Born from wonder. Refined through observation. Deepened through consciousness. And shared with compassion.

The Lens You Use Determines What You See

One of the greatest challenges today is not lack of information. It is the lens through which we approach it.

Before we evaluate anything—before we ask whether something is valid or superstitious or scientific—we must examine the mental models through which we are seeing. Because those models completely determine the answers we will find.

We first have to cleanse our lenses of the colonial imprint that was installed in the mind.
Here is a simple example. I was doing a course recently, and someone said: “I’m amazed we had such a vast knowledge system… but why are people so superstitious?”

I stopped and said: before you ask that question, write it down and examine it.
What do you mean by “superstitious”? How did you arrive at that definition? What makes something superstitious to you? And what makes something else not superstitious?
Where did this question come from? Was it yours? Or was it planted in you?
This is difficult work. But it is necessary work. Because the most dangerous questions are the ones we never think to question at all.

Take epistemology—what counts as valid knowledge, and what methods of inquiry are admissible. Many modern Western approaches tend to stop at what the Panchakosha framework calls the Annamaya level—the domain of the physical and the sensory. Our inquiry goes further. We understood that there are ways of knowing that go beyond the senses.
And that is where much of the conflict arises.

But then we should ask a simple question: is yoga not science? That depends entirely on what you define as science, what methodologies you consider legitimate, and what you accept as valid evidence. Define the terms, and the argument often dissolves.

IKS in Education Is Not About Swapping Content

When it comes to integrating IKS into education, I feel very strongly about this: it is not as simple as replacing “Western content” with “Indian content.”
IKS is not primarily about content.

It is about pedagogy. It is about the person standing in front of you.

Look at the Bhagavad Gita. Krishna could have told Arjuna: “Just stop asking questions and fight.” But he didn’t. He took eighteen chapters. He answered in so many different ways, through so many different frameworks. He never grew impatient with Arjuna’s persistence.
Why? Because he genuinely wanted Arjuna to understand. He was truly invested in the progress of that person.

That intention—it is my dharma to enable the flowering of this individual in every possible way—is the starting point of IKS in education.

Start With the Child in Front of You

Let me give you an example from my own experience.
I was working with a group of children. The topic was supposed to be Indian culture. But the children were completely restless—this was just after COVID. Some couldn’t sit still. Some were practically rolling on the floor.

And they were aware of it themselves. They said to me: “I can’t control my mind. Help me.”
In that moment, I said to myself: forget the curriculum. The objective is not the curriculum. The problem is right here in front of me.

So I reframed the session entirely.
I said: “Your mind is a pet. Let’s figure out how to train it.”

They named the pet. They drew the pet. They described how the pet behaves—unruly, unpredictable, refuses to listen.

Then I asked: “What do you want your pet to do?”
They made a list.

Then: “Now speak to your pet. Tell it what you want.”
To do that, they had to close their eyes and turn inward. They were meditating—but I never used the word “meditation.” By the end, the stillness in the room was palpable.

That is pedagogy. Activating the learner. Being genuinely interested in whether this person is actually growing.

Teach Children to Ask Real Questions

Another practice I use is asking children to bring a question—not an answer. A question that truly matters to them. Something their parents, their teachers, nobody has been able to answer, but it sits with them.

At first, a six-year-old might ask: “Is the sun yellow or orange?”
I ask: is that important to you? What would you do with that answer?
And then they reach deeper.

An eleven-year-old girl once asked me: “Have we stopped evolving as human beings? Can we evolve beyond this?” That is Sri Aurobindo-level inquiry.

My five-year-old niece asked: “Why do we sleep?” That is a Stanford PhD-level question.
The capacity is there. It just needs to be drawn out, not suppressed.

Language, Culture, Consciousness

I am not a fan of translations – really good translations are few and far between.
Language is not merely a tool for communication. Language shapes cognition. Language carries culture. Language carries a worldview embedded so deep that you cannot separate the words from the way of seeing. It carries mental models. Language itself is a mental model in fact, if you think about it.

IKS: A Living Continuum – letting the river of knowledge flow again unabated

So when we speak of Indian Knowledge Systems, we are not speaking of a dead archive.
We are speaking of a living continuum—a civilization that responded to existence with wonder, built methods of inquiry, captured insight with rigor, and shared it with compassion. Not so that the next person would believe truth, but so they would have a way to arrive at it themselves.
If we are serious about bringing IKS into education, into our institutions, into our lives, we must begin not by swapping textbooks but by restoring something deeper: the intention, the pedagogy, the language, and above all, the frameworks through which we define knowledge itself. In fact take a look at all our current ideas, assumptions, frameworks, structures and models related to education really look at it with a clear eye and cleanse them all of the persistent and troublesome colonial lens and baggage and look at it all afresh with the Bharatiya Shatric Dristi and redefine what education means and how it is to be engaged with, offered and developed in the interest of national sovereingty, the welfare of present and future generations and the revival of Bharatiya Civilizational flow.

That restoration is not a backward glance. It is how we move forward—rooted.

Link to Article that Is based on the fULL PANEL DISCUSSION.

The post Exploring IKS as a framework for education & research first appeared on Vinay Kulkarni.

A civilizational nation – a Rāṣṭra is one in which immense diversity—of languages, beliefs, practices, temperaments, and ways of knowing—coexists with a fundamental unity of vision. This unity is not enforced or ideologically constructed; it is lived, sensed, expressed and often silently intuited. It arises from a shared orientation toward human potential, purpose, and consciousness. What binds such a society together is not uniformity of belief, but a common spiritual destination and a deeply ingrained harmonizing principle—subtle, situational, contextual, and balancing—operating beyond codified rules, commandments, or externally imposed ethics. It is this civilizational grammar that enables the sustained presence of truth, beauty, and peaceful coexistence.

Such a society is not held together merely by laws, markets, or institutions. It is sustained by a shared civilizational orientation—a collective sense of direction regarding what it means to live well, to mature inwardly, and to contribute meaningfully. Within this framework, ethical balance is maintained not only through formal regulation, but through lived discernment, contextual judgment, and situational awareness. These softer, internal regulators of civilization often prove far more resilient than rigid prescriptions or mechanical compliance.

An economy grounded in this civilizational ethos can accommodate difference without losing coherence, encourage creativity without descending into fragmentation, and enable pluralism without eroding harmony. Prosperity, in such a worldview, is not measured solely by material accumulation or consumption. It is understood as the capacity of individuals and communities to live with meaning, dignity, vitality, and well-being—internally and externally.

For such an order to sustain itself, a critical mass of citizens must operate at a higher level of consciousness. These capacities do not emerge automatically from information, incentives, or institutional design alone. They are cultivated through sustained inner disciplines that develop awareness, self-regulation, depth of attention, and clarity of perception.

Across cultures and civilizations, individuals engaged in serious contemplative and reflective practices—whether through meditation, disciplined self-inquiry, or structured inner work—tend to develop greater balance, insight, and ethical sensitivity. When these practices are lived rather than merely discussed, they quietly elevate not only the individual, but also the social and institutional environments in which they participate. Only such societies are capable of nurturing leaders who operate from higher consciousness and possess the Viveka to make decisions that serve not narrow interests, but the well-being of humanity as a whole.

An education system and social culture that legitimizes and supports such inner work—without mandating belief, dogma, or ideology—strengthens the collective field of judgment and responsibility. In doing so, it creates the conditions for economic and institutional systems to be guided not merely by intellect or technical competence, but by mature discernment. This is the deeper foundation of enduring prosperity and civilizational flourishing.

First the purpose of human life as enshrined in the framework of Dharma, Artha, Kama and Moksha (purusharthas). And Dharma begins with Swadharma. So Artha is that which is dharmically earned and allows one to follow one’s swadharma and fulfil one’s satvik desires while following the Samanya Dharma.

Thus, first the individual life is designed around the fulfillment of the purusharthas and the design and function of the family is to help the family group achieve individual purusharthas through collective and individual effort. And the design of the society is to again facilitate the individual to follow swadharma and achieve purusharthas. The function of the state then is to create the conditions where society can collectively move towards achievement of purusharthas for every individual and to remove roadblocks and obstacles that may arise. The purpose of the collective wealth is to sustain this system and maintain cosmic order.

So overall, the twin goals for individuals, families and society from a Bharatiya perspective: Abhyudaya and Nihsreyasa (निःश्रेयस).

यतो अभ्युदय निःश्रेयस् सिद्धि सह धर्मः। — महर्षि कणाद

“That, which directs and leads to the attainment of abhyudaya in the world (material prosperity); and get the one to nihshreyasa (ultimate good or moksha) thereafter, is Dharma.”

And is for this reason that Chanakya gave us this formula:

Sukhasya Moolam Dharmaha

Dharmasya Moolam Arthaha

Arthasya Moolam Rajyam

Rajyasya Moolam Indriyaanaam Vijayaha

Indriya Jayasya Moolam Vinayaha

Vinayasya Moolam Vruddhopaseva

And therefore, traditionally the eldest / wisest member of the family as the most valued and respected and everyone followed his / her guidance. Not because of a kind of an oppressive, hierarchical structure – because he had entered a field of consciousness having lived for so long by following his swadharma, saamanya dharma and vishesha dharma as required that he had access to Viveka, he had experience, insight and foresight. Thus, even the King took the guidance of the Rajaguru. That is why we had a good percentage of the population which was purely engaged in the pursuit of truth and higher knowledge, and the society supported them through dana (food, clothing and shelter). And when such saints and seers arrived somewhere they were venerated and people asked them to give “Upadesha” – wise teachings / lessons.

Thus, purpose of life was moksha, dharma was the guide and artha and kama purti happened within the framework of Dharma and Moksha. So, all life was yoga. At this this was the intention and this thought informed and guided all other human endeavors – be it the building of temples, homes or public spaces. Clothing, food and lifestyle were based on the individual and familial situation and station. So, diversity manifested in every aspect of life which created diverse production and consumption patterns. So, there was no question of making everyone eat the same thing, wear the same thing and live in the same way. Thus, there would be natural brakes to prevent unbridled and unsustainable consumption.

Thus, civilizational core metaphysics, social structure, individual fulfillment, the relationship between the state, society, family and the individual, culture, educational system and the model of economy – are all interrelated. Therefore, governance and policymaking and implementation should be born out of this level of understanding and the individuals that make up these governing bodies should be operating at that level. And where can you find such individuals?

Well, for all this to happen our education system has to be built on this foundational knowledge and understanding and for that you need educators and teachers who are in it because it is their Swadharma and not because of any other reason. Thus it is time once again to invest in building a large army of learned and capable teachers.

It is also time to stop pretending that modern science is value-neutral and in fact accept that in any field of human endeavor, values play a major role and thus infuse scientific education and commercial science with the right dharmic values which can then flow into industry and governance.

https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2016.00451/full

We need leaders who have a systems view of things – a holistic and well-rounded understanding of the world, human beings, society, science, technology and economics and can make policies that are rooted in truth, beauty and cosmic balance. And leaders are a product of the society in which they live which is a again a product of its civilization. A society that forgets where it came from and gets disconnected from its civilizational basis will soon find itself confused and directionless. Even if it achieves, Abhyudaya without an equal effort on Nihshreyas, it is bound to meander and lose its way. This is where Bharath can guide the rest of the world – provided it retraces its steps and finds its own natural swing – natural rhythm again.

Let us close with Sri Aurobindo:

“So, with India rests the future of the world. Whenever she is aroused from her sleep, she gives forth some wonderful shining ray of light to the world which is enough to illuminate the nations. Others live for centuries on what is to her the thought of a moment. God gave to her the book of Ancient Wisdom and bade her keep it sealed in her heart, until the time should come for it to be opened. Sometimes a page or a chapter is revealed, sometimes only a single sentence. Such sentences have been the inspiration of ages and fed humanity for many hundreds of years. So too when India sleeps, materialism grows apace and the light is covered up in darkness. But when materialism thinks herself about to triumph, lo and behold! a light rushes out from the East and where is Materialism? Returned to her native night.”

The post A Civilizational View of Economy and Human Flourishing first appeared on Vinay Kulkarni.

The Great Awakening: Why India’s Young Students Hold the Key to Our Civilizational Renaissance

Just a cursory search on Gemini yielded some interesting numbers. This is neither 100% accurate nor is it a comprehensive survey. But that is not my point.

Crores of young people, let us say 10 crore (a random number) spend 16 years of their lives going through our current education system. Let us take high school onwards for our calculation – that is 9 years. Assuming they spend 100 hrs per month on homework, projects, assignments etc it comes to 1200 hrs per year and over the 9 years it comes to 10,800 hours. Now multiply this with that 10 crore and you get a mindboggling number!

One wonders how much of that homework, project work, assignments etc results in actual skill development, learning and intellectual growth. I am sure some of it is helpful. But having interviewed hundreds of students over the years, this work is mostly boring drudgery, and the students do not enjoy it. Yet, they simply must go through the grind in order to get that piece of paper at the end.

Have we lost all our intelligence and imagination? And have we lost our compassion? And commonsense?

Two Critical Questions

(1) Why are thousands of successful, smart and intelligent parents okay to make their kids go through this senseless grind?

(2) And there is a great opportunity (a beautiful silver lining) in all this – why is no one is seeing it!

The Buffalo Watching Itself Being Eaten Alive!

Now, take a city like Bengaluru. You have a mini-India there and probably the highest number of tech millionaires, engineers, doctors and professionals of every kind. Some of the smartest people in India live in Bengaluru.

Yet, no one has been able to solve the problems of a modern metropolis bursting at the seams and growing without any plan, sense or direction. Worst is no one cares other than offloading their frustration on X! We have become so immune to it.

Have you seen videos of lions eating a buffalo alive starting from its rump – the buffalo helplessly watches as the lions have their fill. We are doing the same.

How About We Marry the Two Problems?

Instead of letting our kids waste precious years of their lives just to get their grades, why not put that energy, imagination and intelligence to work – on solving key and critical problems plaguing the country?

I have been making this point in every forum or platform where I am invited to speak and also in various conversations with kindred spirits who are interested in doing something about our education system, our infrastructure governance, public policy etc.

Also, our educational system was designed to create workers for the factories. And while we have made significant changes to the curriculum and much more is being done, we still need to address four important things:

First, the Pedagogy. I keep harping on this and recently I conducted a retreat where I got a chance to test out a pedagogical method I have developed.

Second, giving direction, purpose and meaning to the curriculum and the whole educational effort of 16 + years.

Third, marry that purpose with the needs, aspirations and goals of the nation.

Fourth, align both the goals of the nation and the educational system with the ideals of Rta, Satya and Dharma (and Nyaya).

Education as Defense Expenditure

Another idea is to bracket the spend on education as part of our defense expenditure. Defending our culture through providing the right kind of education is an important part of defending the sovereignty of the country. You let the culture slip away and the whole nation becomes weak.

Only when the education is focused on preserving, propagating and enriching the ancient culture of our nation will we have the possibility of developing leaders who are civilizationally grounded, know their history, live their culture and understand the value of the freedom we fought so hard to earn.

Also, if you look at what is happening all over the world, it is even more important for us Indians to realize, understand and appreciate our own ancient culture and civilization and to protect it against all attempts to appropriate it, damage it and sully its reputation.

Dharmic Innovation: Not Innovation That Creates New Problems

All things considered it is very important for India to install and develop a culture of creativity and innovation that will help us become self-reliant. But not innovation of the kind that solves one problem and creates a hundred others.

I have discussed this earlier in my article titled, “The Dharmic Dilemma in Tech.” Our method and process must be aligned with Satya, Rta and Dharma. It must be Dharmic Innovation that:

1. Does no harm

2. Does positive tangible and large scale good

3. Does not give birth to new problems

4. Does not exploit the vulnerabilities of people or planet

5. Does not disturb the natural balance between different aspects of nature

What Can Dharmic Innovation Do for Our Education System?

By introducing a focus on dharmic innovation from the school level we can rejig our educational system:

(1) We produce generations of critical thinkers, problem solvers and inventors.

(2) We groom dharmic innovators who bring a new approach to science and technology.

(3) We enrich science itself by incorporating ideas from other streams of knowledge such as Alankara Shastra, Natya Shastra, Nyaya and Yoga.

(4) We reorient a significant portion of the energy of our demographic dividend towards creative problem solving, innovation and nation building.

(5) We teach whole generations of young Indians from diverse fields of study to work together, collaborate in interdisciplinary teams and innovate to create products, services, methods, systems and processes that help India advance, become resilient and contribute positively not only to the country but to the whole world – we have always thought of the whole world.

(6) We combine the creative energies of the engineering, arts, science, commerce and humanities students to create explosive, exponential possibilities that the human mind has not even thought of.

Imagine This…

Engineers who are exposed to art, linguistics and commerce.

Commerce students who are exposed to engineering, science and tech.

Science students who are trained in Shastras.

Gurukula students who are working on the cutting edge of dharmic AI.

Some of this is already beginning to happen. More is yet to come.

The Question I Hear a Lot –

“Why has India not produced a Meta, a Microsoft or a Google?”

I have some detailed thoughts on this which I will share at a future time. I am happy we did not create Meta. I am happy we did not create products that exploit the vulnerabilities of the human mind and land young children in the loony bin.

Let me put it simply: the only way to sustain an unsustainable idea and drive for consumption is to jack up human desire to unsustainable levels and keep it going that way. That is exploiting the vulnerability of the human mind which associates and conflates sense gratification with the true and permanent state of bliss which one already is but is being constantly led away from it in a wild goose chase.

Dharma stands in stark and direct opposition to this exploitative paradigm.

Anyone who understands the basics of human psychology as explained through IKS will naturally and easily and necessarily arrive at the same realization.

That is why we need dharmic enterprises which see their own good and growth and sustenance and thriving in the good, growth, sustenance and thriving of human beings, society and the planet. Which requires a dharmic Rajya or state and state policy which is dharma compatible, dharma oriented and dharma based. Consequently a dharmic economy with dharmic economic—ashtalakshmi based metrics and indicators for a holistic economic system whose objective is to allow every human being to achieve Purushartha.

The Indian mind is fundamentally dharmika—to a large extent. The consumption driven behaviors we see are externally engineered with great effort and expense. So marketing has to become dharmic.

First culture and cultural knowledge has to define a sustainable lifestyle for individual, family and society and the industry has to create products and services that support and sustain that sustainable lifestyle. Current industry is focused on disrupting an otherwise sustainable culture and lifestyle.

Venkatesha Murthy, Founder and Chief Mentor of Youth for Seva, puts it beautifully:

“Responsible consumption is not just about buying what’s on sale or what looks appealing. It demands a deeper awareness, a practice rooted in the Dharma, that guides us to live in harmony. Before acquiring anything, ask yourself four questions:

(1) Is this good for me as an individual, nourishing my health and well-being?

(2) Is this good for my family and the society around me, nurturing relationships and community bonds?

(3) Is this good for nature, respecting where it comes from and where it will go after use?

(4) And finally, does this choice support my spiritual growth, connecting me to a higher purpose and the greater whole?”

This is the kind of framework we need. Not just for consumption, but for innovation itself.

We already had an Ayurveda informed sustainable lifestyle. Eat what is local and seasonal. And follow the circadian rhythm. Modern economy and lifestyle is at odds with the knowledge of Ayurveda. Which is based on Rta.

How many take pride in the thousands of beautiful, thoughtfully designed and built ancient temples (some of them 1000+ years old) which continue to fulfill their purpose today long after the original builders are gone? Thousands may visit these temples but very few understand the technology, the impact and the implication of such grand temples still standing today and fewer even understand how they can be used for raising human consciousness. These are too advanced for even the current scientific minds to understand.

But What About Real Innovation?

And consider this: isn’t yoga itself an innovation? A technology?

Yoga is something so vast, so powerful, so deep that the world hasn’t even scratched its surface. Billions practice asanas, yet this represents perhaps one percent of what yoga actually is. The technology of consciousness transformation. The science of inner exploration and knowledge. A complete system for human evolution that works across cultures, across centuries, across every possible human condition.

What about Ayurveda? A medical system that treats not symptoms but root causes. That sees the human body as inseparable from mind and consciousness. That recognizes individual constitution rather than applying one-size-fits-all solutions. Modern medicine is only now beginning to understand what Ayurveda has known for millennia.

The nature, purpose, and quality of Indian innovation cannot be understood through the lens of modern day tech. We measure innovation by market cap and user growth. Bharat measured innovation by how many generations it would serve. By whether it elevated consciousness. By whether it created harmony rather than disruption.

But here’s what excites me: Bharat has the potential to create tech, modern tech that will be powerful, benefit mankind and yet be dharmic. Tech that doesn’t exploit but empowers. That doesn’t extract but enriches.

And it’s beginning to happen. Right now. In pockets across the country. Young innovators who understand both their civilizational roots and cutting-edge technology. Who see no contradiction between ancient wisdom and modern capability. Who are building the future on foundations laid thousands of years ago.

The Time Is Coming Soon

India’s knowledge, science, mathematics, art, spirituality and so on continue to provide work to modern scholars, scientists and inventors (whether they acknowledge it or not).

But Bharat is not done. It is just getting started.

The time is coming soon – when India will once again give mind-blowing innovations, inventions and discoveries to the world. India’s contributions won’t be innovations that create billionaires while destroying societies. They’ll be dharmic innovations. Innovations that heal. That balance. That elevate.

This transformation begins with education. With recognizing that crores young minds spending 10,800 hours on meaningless work represents the greatest waste of our most precious resource. With choosing to redirect that energy toward problems that matter. Toward solutions that last. Toward innovations that serve not just profit but purpose.

Do read and share your thoughts and reactions. I am eager to hear them.

The post Tapping The Yuva Shakti first appeared on Vinay Kulkarni.

Institutionalizing IKS

I agree with the notion and importance of institutionalizing IKS. 100%. But let us first make sure we are clear on the fundamentals. “We” means as a collective. Not as individuals. Let us get organized and let us learn how to truly work collaboratively to achieve the goals of this wounded civilization. Clarity takes time to achieve. We need to re-learn how to dialogue, how to brainstorm, how to collectively create and innovate.

We need a critical mass of people working together in a very effective and efficient way and armed with – clarity of concepts, a clear shared vision, aligned mental models, a vast libarary of fundamental principles extracted from our shastras, writings of Rishis, the guidance of mahatmas and a large army of well trained scholars and very importantly people who can teach IKS the way it must be taught. Designed experiments are a must. New and innovative ways must be found. Let a million experiments happen. At the same time we need not be in a state of paralysis either. The problem can be broken down and solved at many levels. A true and deep dialogue is needed. We need conferences where people can dialogue till some key conclusions are arrived at.

Apply IKS to the problem of scaling IKS

When 4000 teachers across USA were asked how students must be taught they shared some great ideas and insights. However when people were sent to observe how these people actually taught they found that teachers were teaching the way they had been taught. Thus while we may be shouting from roof tops to bring back IKS are we applying IKS to the problem of institutionalizing IKS? Can we do a quick check to see if we are applying colonial lens to the problem of reviving IKS? This is real and present danger. Let us make sure we use IKS to revive IKS.

From Theory to Lived Experience


Let us not obsess over replacing colonial content with Indian content—as if that alone will make a difference. The real shift lies in the process, not just the content. It lies in transforming the learner’s relationship with knowledge. In modern education, the learner is often a passive recipient. In the Indian tradition, the learner is a seeker. The goal is not to accumulate information, but to attain pragya—wisdom born of experience and reflection.


We need pedagogies that make Indian Knowledge Systems experiential. Let the student not just learn about Pranayama—let them breathe it. Let them not just read the Bhagavad Gita—let them inquire within, “Who am I? What is my dharma?” Let them not just understand Nyaya logic but debate, reflect, analyze—and most importantly, trust their own insights.


Teach them self-enquiry. Teach them how to turn the gaze from the scenery to the seer. Let them discover the eternal truths not in abstract texts alone, but in the mirror of their own consciousness. Let them experience—and then analyze. Not the other way around.


This is not a pedagogical technique. This is the way of the rishis.


We Don’t Have a Science vs Spirituality Problem


One of the biggest intellectual traps we fall into is the binary of Science vs Spirituality. This binary comes from the West. There, religion and science had a long and bitter battle. Religion was not necessarily about the search for truth—it was often about control. The spiritual quest was entangled with political power. Science emerged as a rebellion. Later, reformers tried to bring them together. Even today, they are trying to integrate spirituality and science as if they are opposing camps.


We never had that problem. In Bharatiya thought, spirituality was always the highest science. Adhyatma Vidya—the science of the Self—was the crown jewel of all knowledge. In fact, the Vedantic seers classified knowledge into para and apara—the higher and the lower. But never the material versus the spiritual. Both had their place. In fact we start with identifying and recognizing the problem of duality and finding a way out through transcendance.

Champeya gowrardha sareerakayai,
Karpoora gourardha sareerakaya,
Dhamillakayai cha jatadaraya,
Nama Shivayai cha namashivaya. || 1 ||

My salutations to both Parvathi and Shiva
To Her whose body shines similar to molten gold,
To Him whose body shines like the burning camphor,
To Her who has a well made up hair,
And to Him who has the matted lock. || 1 ||

Ardhanarishwara

Transcendance

Read: Transcending Binaries to Connect With The Core Indian Knowledge


We should not import their problems and try to solve them here. We must understand our own intellectual inheritance, and solve our own dilemmas. We must resist the pressure to conform to the frameworks of the WEIRD world—Western, Educated, Industrialized, Rich, and Democratic. These categories distort our lens.

[“Joseph Henrich and his colleagues use the acronym WEIRD to refer to those raised in Western, Educated, Industrial, Rich, Democracies. WEIRD people are highly individualistic, focused on personal growth, nonconformist, and analytical. They are the minority of the population of the world. (Recent data suggested that WEIRD people represent about 12% of the world’s population but nearly 90% of psychological samples!) The nonWEIRD, raised in other contexts, think of themselves as members of communities.” – Boise State University]


We Must Create, Not Just Conserve


Decolonizing is not just about recovering the past. It is about creating new futures—rooted in dharma, not in imported ideologies. We are not trying to revive Indian Knowledge Systems as museum pieces. We are trying to bring them back to life—as living knowledge that can generate new insights, new research, new technologies, new medicine, new governance, new art, new culture, and above all, a new kind of human being.


We must free our minds from the shackles of WEIRD thinking and reclaim the dharmic imagination. Not just to imitate the past but to innovate for the future—from the inside out.


IKS Is Not an Economic Problem. It is a great economic, cultural and civilizational opportunity. It can create great economic wealth for us but that will come from unshackling our minds tied to western knowledge paradigms and creating new knowledge and applications based on IKS. It was not by merely chanting shlokas that we had achieved the unbelievable feat of being the richest country in the world. The Sone Ki Chidiya. We have to learn to look at our own untapped knowledge treasures with Indic lenses. Is Samskrita merely a language like all other languages? Are Vedas merely religious texts? Are mantras merely religious prayers? Is Ayurveda merely about herbs and jadi bootis? Are temples merely places of worship?

If we approach it the right way and position it correctly, we can unleash untold economic prosperity for our country and pull millions out of poverty. There is no doubt about this.


And as we talk about “scaling,” let us remember: Indian Knowledge Systems are not an economic opportunity. Not only. It is a civilizational responsibility. A pivotal moment in the story of modern India – where we draw new blood from the Old India.


This is not a market moment—it is a maha-yajna. A sacred offering. We are not here to maximize revenue. We are here to restore the possibility of a society where every human being can pursue the chaturvidha purusharthas—Dharma, Artha, Kama, Moksha. We are here to create the conditions for human flourishing, rooted in consciousness and compassion.


We have barely scratched the surface. Modernity has made us productive but not peaceful. Informed but not wise. We have built highways but lost our way. Indian Knowledge Systems are not a shortcut to “success” as the West defines it. They are a compass back to swasthya—to well-being, harmony, and wholeness.

The countries and economies built on the Artha-Kama paradigm are collapsing. They may not know this themselves but the rot is certainly spreading. Do we want the same thing to happen here?


Education Is the Responsibility of Society


And finally, let us remind ourselves: education is not the job of schools and governments alone. In the dharmic worldview, education is the sacred responsibility of the entire society. It begins at home. It is shaped by the family, the community, the guru, the temple, the festivals, the arts, the rituals, the silences between conversations.


We cannot outsource our children’s worldview to institutional syllabi. While policy reform and curriculum redesign are important, what matters more is what happens at the dinner table. What stories we tell. What values we live. What we celebrate. What we question. What we invoke. What we revere.


To rebuild Indian Knowledge Systems is to rebuild the entire ecosystem of knowledge—the cultural soil, the intellectual seeds, and the spiritual water. It will take time. It will demand patience. It will require depth. And above all, it will call for devotion.


Let us not rush. Let us do it right. We must build new institutions to revive our ancient knowledge systems – no question about it. But let us be careful to do so on solid foundations and make sure we are using the right bricks, the right kind of cement, the right type of materials overall.

Let us do it with the spirit of shraddha. For we are not just reclaiming our past—we are reawakening a future that the world desperately needs.


And that, my friends, is not just our opportunity. It is our destiny. Let us dialogue – engage in Samvada.

This is a hurriedly written article. I will share more over the coming weeks. Pardon me if it is overly critical and harsh about certain things. It is not intended to be so. Thanks for reading and please do share your comments and reactions.

The post Scaling Indian Knowledge Systems first appeared on Vinay Kulkarni.

सत्यं हि परमं धर्मं धर्मं धारयते प्रजाः।
Satyaṁ hi paramaṁ dharmaṁ dharmaṁ dhārayate prajāḥ.
Meaning: “Truth is the highest Dharma, and Dharma sustains the people.” – from the Mahabharata

In today’s fast-paced corporate landscape, businesses are increasingly called upon to balance profitability with ethical responsibility. Organizations must align with sustainable practices, transparency, and ethical leadership while also ensuring long-term success. The Integrated Dharmic Framework for Business, inspired by ancient Indic wisdom, provides a structured approach to ethical and sustainable business conduct. By embedding Dharma—the principle of righteousness—into the core of business operations, organizations can cultivate integrity, accountability, and holistic success.

A truly Dharmic organization recognizes that its very existence is tied to Loka Sangraha, the collective well-being and upliftment of society. It does not see itself as a separate entity but rather as an integral part of the larger ecosystem. This perspective fosters a deep sense of responsibility and innovation in fulfilling its Dharmic purpose.

An existing organization can begin this transformation by examining every aspect of its existence and operation and determining whether it contributes to Loka Sangraha—social welfare—or not. It must evaluate whether any of its operations, activities, products, or services cause harm to society or the world in any way. This deep self-inquiry is the first step toward aligning itself with Dharma.

Additionally, a Dharmic organization must replace a rules-based ethical framework—which is common in industry—with a Dharmic ethical framework. This framework should be based on a combination of ethical principles, Dharma, and the incorporation of practices that bring these principles alive, making them living principles embedded in the fabric of the entire organization. By doing so, ethics are no longer mere compliance measures but deeply internalized and actionable guidelines that shape decision-making at every level.

1. Establishing the Foundational Pillars of Dharma in Business
The Dharmic framework rests on four essential pillars that guide ethical decision-making and behavior within an organization:

A. Alignment with Inner Nature and Duty (Svabhava and Svadharma)
Individuals must operate in alignment with their innate strengths and responsibilities. Organizations should facilitate this alignment to ensure employees thrive in roles that best suit their talents.

Implementation:
Conduct regular self-assessment and career reflection programs.
Align employees’ responsibilities with their natural aptitudes and interests.
Foster an environment where employees can contribute meaningfully and purposefully.

B. Discernment (Viveka)
Discernment involves making well-informed, ethical decisions that balance practical needs with moral imperatives. Dharmic organizations need leaders who have “Dharmic Drishti” (Dharmic vision) and use “Dharmic Buddhi” (Dharmic intellect) along with Viveka to guide their decision-making.

A key step in an organization becoming Dharmic is the activation of the Dharmic compass of its key leaders. This transformation can be achieved through a detailed process in which their current mental models are examined through a Dharmic lens. By guiding them through a systematic process, they develop a new perspective—a Dharmic Drishti. Once this transformation occurs, the organization needs someone already deeply steeped in Dharmic thought and logicto serve as a guiding force. This individual can help steer decision-making step by step, ensuring that every business choice moves the organization toward Dharma.

C. Truth and Cosmic Order (Satya and Rta)
Transparency and harmony with the greater good ensure that businesses operate with integrity, benefiting all stakeholders.

D. Justice and Universal Ethics (Nyaya and Samanya Dharma)
Fairness and integrity must be the foundation of business operations, ensuring justice in all dealings.

2. Applying Dharmic Values to Key Organizational Stakeholders
For Leaders and CEOs: Ethical Leadership (Rajadharma)
For Managers: Fostering a Dharmic Workplace Culture
For Employees: Personal Duty (Svadharma)
For Vendors: Ethical Partnerships
For Customers: Transparency and Value-Driven Engagement

3. Expanding Awareness of Stakeholders
A Dharmic organization must consider a broader field of stakeholders, including animals, birds, rivers, mountains, and even non-living ecosystems.
Implementation:
Conduct impact assessments that account for ecological, social, and economic factors.
Develop policies that minimize harm to all living and non-living stakeholders.
Foster an organizational culture that sees itself as a guardian of collective well-being.

4. Dharma and Profitability: A Balanced Approach
A Dharmic organization does not reject profitability—instead, it recognizes that Dharmasya Moolam Artha (the root of Dharma is prosperity). However, it prioritizes life and the well-being of the largest pool of stakeholders over mere financial profit. It approaches this as a design challenge, ensuring that both stakeholder well-being and shareholder well-being are achieved—with stakeholder well-being coming first.

Implementation:
Foster ethical innovation to achieve both profit and social good.
Integrate sustainability-driven business models that ensure long-term viability.
Recognize that the organization’s prosperity is directly tied to the well-being of the society in which it operates.

Conclusion: A Living Dharma
Being a Bharatiya (Indian) organization is not just about stating values but living those values—decision by decision, action by action. The adoption of a Dharmic vision inspires organizations to become ethically innovative in fulfilling their higher purpose. A Dharmic business sees the society as its family, integrating itself into the fabric of collective well-being. By committing to Dharma in every aspect of its operations, an organization not only thrives in a competitive marketplace but also leads the way in shaping a more just, sustainable, and harmonious world.

The post A Broad Overview on How An organization Can Become Dharmic first appeared on Vinay Kulkarni.

Cities are living, breathing organisms. They pulse with life through their green spaces, flow through their water bodies, and hum with the stories of their people. Yet, over decades of rapid urbanization, this harmony has been lost. Greenery has given way to concrete, air has turned heavy with pollution, and the cultural soul of our cities has been diluted.
 
But this is not irreversible. Cities can be reclaimed—not just as places to live, but as spaces that inspire, nurture, and connect us to nature and each other. To achieve this, we need a Dharmic approach—one that emphasizes balance, respect for natural and cultural systems, and the collective responsibility of all citizens.
 
This article presents a roadmap to transform cities into vibrant ecosystems where nature, culture, and humanity thrive together.
 
1. Policies That Set the Foundation for Harmony
 
Urban transformation begins with bold policies rooted in sustainability, equity, and long-term thinking.
 
Green Spaces are mandatory – cannot be optional!
 
Green spaces are not luxuries—they are essential lifelines for any city. Policies must mandate that a significant portion of urban land is reserved for parks, forests, and gardens. These spaces should be accessible to all, improving air quality, promoting physical and mental well-being, and fostering a sense of community.
 
We need beautiful water bodies in addition to green spaces!
 
Neglected lakes, ponds, and wetlands must be revived—not just as functional water reserves but as vibrant ecological and social hubs. These water bodies cool cities, support biodiversity, and provide spaces for reflection and recreation.
 
Tree Planting Should be Done Strategically and Scientifically
 
Planting trees isn’t just about numbers; it’s about understanding. Indigenous species like Peepal, Banyan, Amla, and Ashoka are not only culturally significant but also critical for improving air quality and supporting local ecosystems.

 
Quiet Zones and No-Vehicle Days

Noise pollution disrupts not only our mental well-being but also the delicate balance of urban ecology. Designate quiet zones where noise is strictly regulated. Introduce no-vehicle hours every week and vehicle-free days every month to reclaim peace and reduce emissions.
 
Temples are energy vortexes (not just places of prayer and worship) that are vital for metal health of citizens
 
In the Indian tradition, temples are more than places of worship—they are centers of positive energy. Strategically locating temples near green spaces and water bodies can amplify their impact, creating sanctuaries for spiritual renewal and community gathering.

Stop looking at Sanatani temples as religious structures. These are energy vortexes that enhance the positive energy in and around where they are located. These should be strategically built all over the city adjacent to green areas and water bodies.

Design Should Blend Aesthetics with Functionality
 
Indian aesthetics emphasize harmony and meaning. Public spaces and buildings should reflect this ethos. Murals, carvings, and thoughtful architectural designs can tell a city’s stories while serving practical purposes. This is how we weave beauty into the fabric of everyday life.
 
2. Builders Should be Seen as Custodians of the Future – but they need education.
 
Builders and developers shape the physical identity of our cities. They must see themselves as custodians of harmony, responsible for designing spaces that honor nature, culture, and inclusivity.
 
Eco-Friendly Design Principles – through education, policy and inspiration
 
Incorporate green roofs, vertical gardens, natural ventilation, and sustainable materials into all urban developments. These aren’t just trends; they are necessities.
 
Water Conservation Should be incorporated in Every Project
 
Rainwater harvesting, greywater recycling, and artificial wetlands should be standard features in every building plan. These systems are critical for cities grappling with water scarcity and urban flooding.
 
How can we Design for Everyone
 

Architecture must reflect inclusivity by addressing the needs of:
     •           The Elderly: Accessible walkways, benches, and safe public spaces.
     •           Differently Abled Individuals: Barrier-free access, tactile pathways, and clear signage.
     •           Children: Safe play zones and creative learning environments.
     •           Women: Well-lit public spaces, clean toilets, and access to safe drinking water.
 
Gardens in Every Home
 
Every home can contribute to the city’s greenery. A balcony garden, a rooftop patch, or even a small planter box can collectively add up to a significant impact.
 
3. Education for Builders and Architects
 
Builders and architects must go beyond functional design to create spaces that reflect respect for nature and culture.
 
Training in Dharmic Architecture
 
Introduce builders to the principles of vastu shastra and other traditional Indian architectural practices that align structures with natural energy flows.
 
Workshops on Sustainable Practices
 
Regular workshops can equip builders with practical knowledge about eco-friendly materials, energy-efficient designs, and waste reduction strategies.
 
Creativity Through Contemplation
 
Encourage architects to engage in practices like meditation and reflection. Deep contemplation often leads to inspired designs that resonate with both people and the environment.
 
4. Establishing a Wise City Council
 
Urban governance must move beyond bureaucratic efficiency to reflect wisdom, integrity, and a deep connection with the city’s needs.
 

• Create a “Wise City Council” made up of educated, informed, rooted, connected long term residents of the city who have history in the place and care about what happens to the city. (Also, just like we have Home Owner’s Associations, there should be some city association separate from the Municipality that has a significant say in everything to do with the city. It should have a culture committee and many other such committees for planned growth while retaining the city characteristics and history/culture etc.) This should include architects who are knowledgeable in Indian architecture, ecofriendly architecture, eco friendly materials and also have first hand experience and knowledge of how nature works.
• Dharmic architecture and dharmic design would ensure harmony between human structures and activity and natural cycles and processes. This is very important. To achieve one would need deep sadhana. Without such a deep understanding architects will do copycat designs or designs that create friction and conflict between man and nature.
• Some other key ideas: Spread gardens, green lung spaces and water bodies throughout the city ensuring all the citizens have easy access to greenery and water. Revive dead or neglected lakes and ponds. Let every house have a small garden however small.

A Council of Rooted Experts
 
The council should include long-term residents, environmental scientists, urban planners, and architects with a strong understanding of the city’s cultural and ecological fabric.
 
Cultural Committees
 
Form subcommittees to preserve local traditions, languages, and arts. These committees ensure that modernization does not erase a city’s cultural identity.
 
Public Dashboards for Accountability – corporations, institutions, other commercial entities, universities, hospitals etc.
 
Introduce a public dashboard that tracks:
     •           Contributions to pollution and ecological degradation.
     •           Efforts to improve the city’s environment, culture, and livability.
 
Display this data at key locations such as airports, train stations, and public squares. Transparency fosters accountability and citizen engagement.
 
Corporate Town Halls
 
Empower the citizens’ councils to summon corporate leaders to town halls. These sessions would require them to explain their contributions to:
     •           Environmental sustainability.
     •           Cultural preservation.
     •           Community welfare and inclusivity.
 
5. Engaging Communities for Collective Action
 
The heart of any city lies in its people. Transformation is impossible without their active participation.
 
Quarterly “Let Us Make Our City Better” Challenges
 
Host contests in schools, colleges, and corporate offices to encourage innovative solutions for urban problems. These ideas can then be presented to local leaders, policymakers, and even the PMO, fostering a movement of citizen-driven change.
 
Monthly Cleanliness Drives
 
Organize neighborhood campaigns to clean streets, plant trees, and beautify public spaces. These initiatives build a sense of pride and ownership among residents.
 
Libraries and Cultural Centers
 
Set up libraries in parks, temples, and community hubs to preserve and promote local heritage. Mobile libraries can ensure accessibility to knowledge in underserved areas.
 
6. Transparency, Accountability, and Predictive Planning
 
Cities need tools that evaluate progress, hold stakeholders accountable, and anticipate future needs.
 
Predictive Models for Urban Needs
 
Develop a predictive model to calculate the ideal number of:
     •           Trees, green spaces, and water bodies.
     •           Meditation pyramids and spiritual hubs.
     •           Quiet zones and vehicle-free areas.
     •           Trash cans, libraries, and community meeting spaces.
 
This model can guide policymakers to meet the ecological and cultural requirements of every X number of residents.
 
Regular Environmental Reporting
 
Measure and publish data on air quality, water quality, biodiversity, and green cover. Making this information widely accessible fosters collective accountability.
 
Quarterly City-Wide Reflection Days
 
Designate rest days for cities, pausing non-essential activities to allow ecosystems to recover and citizens to reflect on their shared progress.
 
7. Centers for Local Research and Policy Input
 
Every city needs a Center for Urban Ecology and Culture to study its unique geography, topography, materials, flora, fauna, and cultural history. These centers can:
     •           Provide valuable data and recommendations to policymakers.
     •           Guide architects and urban planners in designing sustainable, context-sensitive spaces.
     •           Educate citizens about their city’s natural and cultural wealth, fostering pride and stewardship.
 
A Vision for the Future

Imagine a city where green spaces breathe life into neighborhoods, water bodies teem with biodiversity, and public art narrates stories of resilience and creativity. A city where temples serve as sanctuaries of energy, libraries preserve culture, and citizens actively participate in shaping their environment.
 
This is not a far-off dream. It is an achievable reality—one that begins with us. By embracing a Dharmic approach to urban development, we can create cities that are not just livable but deeply inspiring. Let us come together to reclaim our cities for ourselves and generations to come. The time to act is now.

The post Reclaiming Our Cities From the Edge of Chaos first appeared on Vinay Kulkarni.

In an era dominated by rapid growth of large urban centers and the success and value of everything being measured in terms of size and scale, somewhere we have lost track of the purpose of human life and have become like hamsters on a wheel. Who is going to blow the whistle and stop the circus? Do we realise the insanity of this greedy, unending quest for more and more? What will it take to make us realize that this kind of unbridled exploitation of natural resources, rather a shameless exploitation of nature is not sustainable and that there will be a big price to pay? Who will be the first to say that the emperor has no clothes? Or are we all enjoying this game so much that we do not want it to stop no matter what? Some day, when we sit down to create the P & L statement for the world, we will find that we have lost more than what we have gained!

“Just as fire born out of wind (fanned into flame) is extinguished by the same wind, so also that which is born of imagination is destroyed by imagination itself.” 
– Yoga Vasishta Sara

If I were to ask you what is the visible world made up of? Not in terms of the smallest building blocks but in terms of the big things that you see? And what are the categories of these big things? Let’s make a list, shall we?
Some of the big things we see: 

• Large Apartment Complexes 
• Large Office Blocks / IT Tech Parks 
• Large Shopping Malls 
• Huge Airports, Railway Stations, Bus Stations, Ports 
• Large Stretches of Highways and Expressways 
• Large Hotels and Hotel Chains 
• Restaurants, Cafes, Bistros and Coffee Shops 
• Big Schools, Colleges and Universities 
• Large Hospitals 
• Large factories and manufacturing plants 
• Large Refineries 
• Large Government Offices and Buildings Huge Army Cantonments / Bases

These are places which bring large groups of people together on a regular basis and there are different types of interactions that happen here. Now, the most prevalent and recurring designs of these types of buildings came out of someone’s imagination somewhere and somehow these designs start showing up everywhere. The same design gets replicated everywhere – whatever is commercially efficient, effective and expedient. In the process local culture, spirituality, cuisine, languages, aesthetics, tradition, history and environment – all take a beating and eventually you have a world where every town and city looks the same – concrete jungle made up of match box designs and millions of people running around like hamsters on the wheel. Thousands of hours of precious human life, that could have been used to realize life potential and help the world are spent navigating this concrete maze! 

Should commercial efficiency be the only consideration when designing infrastructure? Is this happening because of a lack of imagination, a lack of motivation or a lack of knowledge? I would venture to say, all the above! 
 

Now, what are some problems we are all experiencing in modern urban spaces all over the world (the differences are only in terms of scale)?

Air, Water and Sound pollution of course to begin with. So, what is new about it you might say! It is the scale and speed at which it is happening. Have we reached the point of no return yet?

Another issue is the proliferation of unhealthy food places and the proliferation of real world physical entertainment hubs that replicate the behavior of social media platforms in terms of how they manipulate the human mind through algorithms – all this is contributing immensely to the mental health crisis. Almost everything that is wrong in the world will eventually lead to mental health issues – it appears! 

I was at one of the largest malls in Bengaluru yesterday. You must see the craze for experiences that has overtaken the modern man! Even villagers in their native attire are lining up to experience the place and spending so much of their hard-earned cash to eat stale, processed, unhealthy food. It was so interesting watching villagers feasting on pizzas – those overpriced things sold as “food” – and the craze for 3D games etc. I interviewed the people who work in those arcades and malls. Really young fellows. They said they are dead tired when weekend comes. Head spinning and headaches. The sound of those kids screaming and machines whirring playing in their heads when they try to sleep. Imagine what will happen to them in a few years. India is starting at a huge mental health crisis coming soon!

Disappearing third places ( a neutral place where people can meet and interact without too many strings attached or having to adhere to too many rules – a place where your position in the world did not matter and you could let your hair down) and increasing loneliness amongst people of all demographics – a paradox increasing loneliness in the midst of growing crowds. Lack of direct human to human socialization and an increase in social media interaction are complicating the issue. This may be more of an American problem at this time but it is going to be a problem everywhere pretty soon.

When we were growing up the front gate of the house was kind of a third place – Just stand there and neighbours would come out to talk. There used to be frequent power cuts and instead of being irritated, neighbours would come out and socialize. And if it was a full moon day, mothers and grandmothers would arrange a “beladingala oota” – a meal under the moonlight. Now, neighbors do not talk to each other. Ancient India had 3 types of third places I guess: bazaars, temples and taverns. But most of all the temples. The temples were the center of all life in general. Not anymore!  All this is adding to the already worsening mental health crisis.

Increased interpersonal conflict and road rage can be experienced everywhere and there is increasing stress simply from living – even people with money and means are not immune to it. In other words life itself has become stressful or stress inducing. The increasing tech in our lives is creating a larger distance between us and the natural world. And we being children of the natural world – nature, miss it from the very core of our being but do not know it yet intellectually even though we are paying a heavy price for it. 

Lack of space to walk – all available space claimed by residential complexes, commercial buildings, parking lots, malls etc – anything that supports the idea of commercial success and expansion at scale. There is also a lack of green spaces and reducing forest cover which not only leads to poorer air quality but also contributes to increasing stress and declining mental health. Add to this the lack of natural water bodies – lake beds in most cities are being taken over by developers who want to keep building. This is happening because of lack of regulation with respect to construction and development, lack of enforcement of existing rules and policies and lack of dharmic consciousness in builders, developers and city planners.

All this commercial activity creates “Dust” – dust has always been there but has anyone paid attention to how the composition of this dust has changed over the years? An investigation is likely to reveal shocking findings! 

Increasing number of vehicles on the road – as the population of cities increase and automotive companies find buyers, the number of vehicles on the road will keep increasing. Has anyone thought of what is the upper limit? Does this ever come up when students are taught automotive engineering? Does this ever come up during deliberations on policy within government offices? Does this ever come up during discussions inside car companies? I guess no one wants to say the emperor has no clothes. Saying so would be detrimental to everyone’s interests! Or at least that is what they think!

Now everyone is talking about how celebrities like Virat Kohli and Anushka Sharma are abandoning India for greener pastures abroad. Apparently because the current public infrastructure in India has not caught up to the standards of the west. This is because our celebrities are caught up in the Artha-Kama complex. As Artha increases, Kama increases Geometrically. Their dilemma becomes where can I live the lifestyle that my wealth now affords me. Whereas, in a DAKM paradigm, as Artha increases, the Kama to do good, help the society that made you rich, pull up the downtrodden and take up revival and restoration of our spiritual places on a mission mode (a la Ahalya Bai Holkar) will arise. If on a spiritual path, every Kama that is fulfilled leads to more Vairagya (I like to think of the Dharmarthakamamoksha chaturvidha purushartha paradigm as the Learn, Earn, Spend, Renounce model of human life envisioned by sages of ancient India). On the other hand if you are not on the spiritual path, every kama that is fulfilled will give birth to more desires like Raktabeeja. Each one of these celebs leaving India has the power to transform India but they don’t have the motivation to do it. This is really unfortunate. 

Puruṣārthas – The Cardinal Values of Life
1. While listing the Puruṣārthas (the four cardinal values of Life) namely Dharma, Artha, Kāma and Mokṣa, the order should not be altered. This sequence is perfect. For, Artha and Kāma must exist within the bounds of Dharma and Mokṣa.
2. Artha and Kāma are like mischievous cows. If you milk them, they would kick you. But if you milk them after tying their legs on either side to the pillars called Dharma and Mokṣa, they would pour nectar profusely. (Source: The nectarine nuggets of Sri Ranga Mahaguru)

But on the other hand for those seeking to live a spiritual lifestyle and craving for spiritual destinations, no other country in the world can match India. One cannot complete the list of spiritual destinations in one lifetime, you would need many lifetimes to visit all the spiritual places in India. As Swami Vivekananda said, the core strength and root power of India is spirituality. Any attempt to build power that is not based on that will not succeed. We have to know our core competence and as Sri Aurobindo said, our assigned role in the world.

Shivakumar GV sounds a word of caution: “Craving for new Experiences is an Eternal Reality because that is the ‘Nature of Srishti’. Since Moksha is perceived as the final difficult state it has to be articulated one level below. That Vairagya is an essential element for sustainable Artha Kama cannot be logically established. It can only be validated by experience.”

I am just counting my blessings for still being able to go and meditate in front of a Shivalinga installed by Bhima himself (in Kaivara)! I can drive up to Hampi and meditate in front of the Shiva Linga where Rama coronated Sugriva (Veerupaksha). I can drive 100 kms to Avani where Valmiki is supposed to have had an ashram. In the middle of all this crazy glittery experience seeking techno madness of Bengaluru I can find the experiences that I crave while others find the ones they crave! And both co-exist in the same place! I can drive to Basavanagudi and meditate in the Gavi Gangadharehwara temple – where Gautama Maharishi is supposed to have lived and done sadhana there. And there is a 900 year old temple (still functional and still active) a stone’s throw away from my office! Can I ask for anything more?!

Now, various statistics and studies on all the above issues is available plenty on the internet – in public domain. Yet, it is never a topic of major discussion. I find this at once strange, alarming and totally baffling! 

It is being asked if “urbanization is dharmic?” My response is: It is more a question of how it is done, with what purpose it is done, who are the stakeholders and how they are affected by it, who benefits from it, who is harmed by it, and such considerations. We have dharmic design in the past with mokshic intent. These considerations would need to be addressed in the context of every key decision made.

People don’t understand how much of a difference the architecture and infrastructure of a city makes! We will only realize when we have lost it all! But all modern things also present a great opportunity: malls, metro stations, airports etc. Real estate developers can help to rebuild Bharat – literally and metaphorically – without too much hullabaloo; quietly, slowly, deliberately- they can bring about change through design. But most are not aware of it or lack that motivation. 
 

Our IKS thinkers and leaders should allocate a whole army sized group to work with the real estate community. We can change the map of India in under ten years. You can build a community in such a way that people get healed just by living there. Your house can be designed to give you energy and heal you. That kind of knowledge is there in Bharat. 

I have interviewed a whole bunch of architects and architecture students – our education lacks imagination. Majority of them have no awareness of India’s architectural genius. Vastu has been relegated to a religious practice! Yes! One reason is the ease and efficiency of copy and paste. But city councils should step up and impose localized design. And cities and states should not lose the flavor of local language and culture! Indians have to re-establish their relationship and understanding of Soundarya! Now all Indian cities are beginning to look and feel the same! I can’t tell between Ahmedabad, Bengaluru, Coimbatore anymore! Especially once you step into a mall!

We need to stop herding people all over the country into a single place, develop it to the point of ruin and then run to the next pristine place. Bengaluru is a prime example of this. We have untapped talent and potential all over the country! In every state every village – they just need guidance and support. It is not a good idea to push everyone to follow the Indian version of the American dream which has now turned into a nightmare. 

Let every region develop in its own unique way. Let India have a basket of dreams based on Swabhava and Swadharma rather than pushing a unidimensional dream on everyone. Only then we can once again produce geniuses in the tens and hundreds if not thousands. We have to redefine success through redefining the purpose of life – let everyone discover their own purpose instead of trying to live up to a holographically projected purpose. No state has to try and imitate another state. The problem with basing growth strategies on imitation metrics from elsewhere through sheer laziness, lack of imagination and creativity is that you create more problems than the ones you solve! 

Ultimately to ensure the wellbeing all human beings, Education, Architecture, Politics, Policymaking, Transportation, Entertainment, Food, Healthcare, Hospitality, Governance etc should be aligned with: 

(1) Rta, Dharma, Nature’s Intent and Design – the governing principle of the universe and the right harmonious actions that arise from that
(2) Ultimate purpose of human life 
(3) The actual yogic anatomy of the human body and the human being 
(4) Natural design – nature has designed all things – male, female, animal, bird, insect etc. In nature there is design and not equality – that means everything has a purpose, a role to serve in the design of the overall system – which is the universe.

To create thriving cities and towns, we must address:
            1.         Individual Needs:
Physical: Clean water, nutritious food, and access to healthcare.
Mental: Libraries, learning spaces, and quiet zones.
Emotional: Art galleries and recreational spaces.
Spiritual: Meditation halls, temples, and sacred groves.
            2.         Societal Needs:
Community: Gathering spaces, festivals, and local governance mechanisms.
Entertainment: Venues for simple joys like music, dance, and theater.
            3.         Environmental Needs:
Biodiversity: Preserve habitats for animals and integrate trees as stakeholders in urban planning.
Sustainability: Focus on renewable energy and eco-friendly materials.
 

To summarize, Urban spaces should prioritize walkability, bike lanes, and communal gardens, enabling people to stay active without conscious effort. Design cities that promote mindfulness through quiet zones, meditation spaces, and workshops to help residents articulate and pursue their purpose. Implement food policies that make plant-based foods affordable and accessible. Develop infrastructure that fosters community interaction, such as family-friendly spaces, faith centers, and social clubs and green spaces and community gardens to help reduce loneliness and promote mental health.

So, this dysfunctional, commercially oriented world that is going on self-replicating its unproven but commercially expedient self with shareholder value maximization as the only goal can be cured using the same power of imagination – by imagining a different, more benevolent, more harmonious, more dharmic world. That imagination will come from a proper understanding of the forces affecting the world today and developing methods and means to channel these forces in the dharmic direction – i.e., in the direction of harmony, overall human wellbeing, overall wellbeing of the entire planet and universe. 

The post Can we Imagine a Saner World? first appeared on Vinay Kulkarni.

In an era dominated by rapid technological advancement and relentless innovation, we find ourselves at a crucial crossroads. The compelling question before us is not whether we can create new technologies, but whether we should. This fundamental distinction brings us to the concept of dharma – not as an antiquated philosophical construct, but as a vital framework for evaluating and guiding technological progress in our contemporary world.

Chief Seattle (more correctly known as Seathl) was a Susquamish chief who lived on the islands of the Puget Sound. As a young warrier, Chief Seattle was known for his courage, daring and leadership. He gained control of six of the local tribes and continued the friendly relations with the local whites that had been established by his father. His now famous speech was believed to have been given in December, 1854. There are several versions of his letter; the following was provided by Barefoot Bob. Source: https://www.csun.edu/~vcpsy00h/seattle.htm

Chief Seattle’s Letter

“The President in Washington sends word that he wishes to buy our land. But how can you buy or sell the sky? the land? The idea is strange to us. If we do not own the freshness of the air and the sparkle of the water, how can you buy them?Every part of the earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every meadow, every humming insect. All are holy in the memory and experience of my people.We know the sap which courses through the trees as we know the blood that courses through our veins. We are part of the earth and it is part of us. The perfumed flowers are our sisters. The bear, the deer, the great eagle, these are our brothers. The rocky crests, the dew in the meadow, the body heat of the pony, and man all belong to the same family.The shining water that moves in the streams and rivers is not just water, but the blood of our ancestors. If we sell you our land, you must remember that it is sacred. Each glossy reflection in the clear waters of the lakes tells of events and memories in the life of my people. The water’s murmur is the voice of my father’s father.The rivers are our brothers. They quench our thirst. They carry our canoes and feed our children. So you must give the rivers the kindness that you would give any brother.If we sell you our land, remember that the air is precious to us, that the air shares its spirit with all the life that it supports. The wind that gave our grandfather his first breath also received his last sigh. The wind also gives our children the spirit of life. So if we sell our land, you must keep it apart and sacred, as a place where man can go to taste the wind that is sweetened by the meadow flowers.Will you teach your children what we have taught our children? That the earth is our mother? What befalls the earth befalls all the sons of the earth.This we know: the earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.One thing we know: our God is also your God. The earth is precious to him and to harm the earth is to heap contempt on its creator.Your destiny is a mystery to us. What will happen when the buffalo are all slaughtered? The wild horses tamed? What will happen when the secret corners of the forest are heavy with the scent of many men and the view of the ripe hills is blotted with talking wires? Where will the thicket be? Gone! Where will the eagle be? Gone! And what is to say goodbye to the swift pony and then hunt? The end of living and the beginning of survival.When the last red man has vanished with this wilderness, and his memory is only the shadow of a cloud moving across the prairie, will these shores and forests still be here? Will there be any of the spirit of my people left? We love this earth as a newborn loves its mother’s heartbeat. So, if we sell you our land, love it as we have loved it. Care for it, as we have cared for it. Hold in your mind the memory of the land as it is when you receive it. Preserve the land for all children, and love it, as God loves us.As we are part of the land, you too are part of the land. This earth is precious to us. It is also precious to you.One thing we know – there is only one God. No man, be he Red man or White man, can be apart. We ARE all brothers after all.”

True or not, I love the above speech. I first read it when I was in high school and it continues to inspire me. It might as well have been written by one of our ancient sages.

The Eternal Relevance of Dharmic Principles

The wisdom encapsulated in ancient texts like the Bhagavad Gita remains surprisingly pertinent to our modern technological challenges. Just as Arjuna faced moral dilemmas on the battlefield of Kurukshetra, today’s innovators and technologists face complex ethical decisions in their pursuits. The core human questions remain unchanged: What is the right action? What serves the greater good? What are the long-term consequences of our choices? This is what I used to think! Now, sadly the conclusion is that these questions do not even come up when new tech is being envisioned or created. But they should come up!

Sri Krishna’s guidance to Arjuna offers a timeless framework for navigating these decisions. The essence of dharma – doing what is right, maintaining cosmic order, and serving the greater good – becomes even more critical in an age where our technological capabilities can have global ramifications.

The Current Technological Paradigm: Innovation Without Purpose

Much of today’s technological innovation follows a simple yet problematic logic: if something can be built, it should be built. This approach lacks what we might call “dharmic accountability” – consideration of the broader implications and responsibilities that come with innovation. We see this playing out in various sectors:

Urban Development and Environmental Impact

The transformation of Bengaluru serves as a stark example. The city’s journey from having 65% forest cover in the 1980s to merely 8% today starkly illustrates how our current model of development often translates to environmental destruction. This is not development in any true sense – it is degradation masked as progress.

The app driven Economy and Social Disruption

The emergence of platforms like Zomato, Swiggy, Zepto, and Blinkit represents a technological solution to convenience. However, these innovations often overlook their broader social and economic impacts. The concentration of large populations in urban centers, driven by such business models, creates unsustainable pressure on infrastructure and resources.

What is the way out? 

Towards a Dharmic Framework for Innovation

A dharmic approach to technological innovation would require us to ask several fundamental questions before pursuing any new development:

Purpose and Necessity

– Does this innovation serve a genuine need, or does it merely create artificial desires?

– Does it contribute to the greater good of society and the environment?

– Is it aligned with principles of sustainability and harmony?

Impact Assessment

– What are the long-term consequences for society, environment, and human well-being?

– How does it affect the most vulnerable sections of society?

– Does it promote or hinder human development in its truest sense?

Balance and Harmony

– Does the innovation maintain or disrupt natural and social balance?

– How does it impact existing systems and relationships?

– Does it promote sustainable and equitable growth?

The Internal Landscape

A crucial insight from dharmic tradition is that external changes do not necessarily address internal human challenges. As the provided perspective notes, “The changing of the external scenery does not change the landscape inside.” This wisdom is particularly relevant in our technology-driven age, where we often seek external solutions to internal problems.

Our technological capabilities have advanced exponentially, yet human beings continue to grapple with the same fundamental questions about purpose, meaning, and fulfilment. This suggests that true innovation must address both external efficiency and internal well-being.

Learning from Success: Dharmic Innovation in Practice

The path toward more ethical and sustainable innovation isn’t merely theoretical. Several successful initiatives demonstrate how dharmic principles can guide technological development while maintaining economic viability. Consider the case of Ahimsa Silk, developed in India as a response to traditional silk production’s destruction of silkworm pupae. By allowing the silkworm to complete its lifecycle, this innovation created a more sustainable and ethically produced fabric, proving that commercial success and dharmic principles can coexist. I still need to read more deeply on this dharmic innovation but on first glance it seems legit. 

In the realm of transportation, the success of bike-sharing programs in cities like Copenhagen and Amsterdam demonstrates how rethinking our approach to mobility can reduce the need for personal vehicle ownership. These systems succeed not just because of their technology, but because they’re part of a holistic approach to urban planning that prioritizes human and environmental well-being over mere convenience.

Policy Frameworks for Dharmic Innovation

Creating an environment conducive to dharmic innovation requires thoughtful policy interventions that realign economic incentives with broader societal good. Extended Producer Responsibility (EPR) laws, successfully implemented in countries like Germany and Japan, make manufacturers responsible for the entire lifecycle of their products. This creates a powerful incentive to design products that are more sustainable and easier to recycle or reuse.

Another promising approach is the implementation of “true cost accounting” in regulatory frameworks. This would require companies to factor in environmental and social costs when pricing their products. For instance, if disposable diaper manufacturers had to account for the long-term health impacts and environmental cleanup costs of their products, more sustainable alternatives would become comparatively more attractive to both producers and consumers.

Public procurement policies can also play a crucial role. When government institutions prioritize sustainable and ethically produced products, they create reliable markets for dharmic innovations. This has been demonstrated in countries like South Korea, where government procurement of green technologies has helped drive sustainable innovation.

A comprehensive understanding of the following things should guide and inform policymakers and this can happen only if our education is policy is reimagined first:

1. What is a human being and what is the yogic / cosmic anatomy and physiology of a human being?
2. What is Earth and how is the planetary ecosystem designed and how does it function? How is it supposed to function and how our human interventions have damaged the planetary systems?
3. What is the purpose of human life?
4. What is the role of a human being in the universe – in this planetary system? What are the responsbilities of a human being who is inhabiting this earth?
5. What should be / are the limits or boundaries of human action with respect to the ecosystem in which we live?
6. What is the driving desire of every human being? If it is happiness what is happiness? How can a human being achieve and experience happiness of a lasting type?
7. If the answers to the above questions (there are many more and I am sure you can point them out) can help us define Need Vs Greed, then what is an “economy?”
8. How can we design and engineer a society, its culture, its economy and its politics in accordance with the role of a human being in this whole cosmic scheme of things?

The list of questions is in fact longer but the above should suffice for this discussion. A dharmic civilization would find these questions enlivening, enlightening and inspiring. A mechanical, ‘zombieized’, automaton-like civilization would find these questions irrelevant and will categorize you as delusional if you were to ask these questions in the parliament or at Times Square.

The purpose of public policymaking should be to ensure the well being of all life on the planet, not just human. We are not the only ones living here!

Ancient Wisdom in Modern Materials

Traditional knowledge systems offer profound insights for developing new materials and approaches. The ancient Indian understanding of materials as having both gross and subtle properties can guide us in developing truly sustainable alternatives. For instance, the traditional use of copper vessels for water storage, long dismissed as superstition, has been validated by modern science for its antimicrobial properties.

The concept of considering the three-fold impact of any action on the doer, the deed, and the environment – provides a framework for evaluating new materials and technologies. This principle encourages us to consider not just the immediate utility of an innovation, but its effects on the maker, the user, and the broader world.

Traditional knowledge about local materials and seasonal rhythms can inform the development of region-specific solutions. Instead of pursuing one-size-fits-all products, we might develop diverse solutions adapted to local conditions and resources. This approach aligns with both dharmic principles and modern understanding of sustainable development. Not only can localized economies be envisioned we can try to envision localized education, agriculture, healthcare, manufacturing and production. 

Synthesis: A New Path Forward

These examples and approaches point toward a new model of innovation that integrates dharmic principles with modern capabilities. This model would:

• Prioritize regenerative design principles, where products and processes contribute positively to environmental and social systems rather than merely minimizing harm.

• Foster deep collaboration between traditional knowledge holders and modern scientists, creating innovations that draw on both ancient wisdom and contemporary understanding.

• Create economic structures that reward long-term thinking and holistic problem-solving, rather than quick profits and narrow solutions.

• Build educational systems that cultivate awareness of interconnectedness and responsibility alongside technical skills.

The path forward requires us to recognize that true innovation isn’t just about creating new things – it’s about creating them in ways that honor our responsibilities to all life and to future generations. As the ancient warning about akasha reminds us, our technological choices have consequences that extend far beyond their immediate apparent impacts. By integrating dharmic principles with modern capabilities, we can create innovations that truly serve human needs while maintaining harmony with natural systems.

To integrate dharmic principles into technological innovation, we need:

1. Holistic Impact Assessment

Before deploying new technologies, we must evaluate their impact on all stakeholders – human communities, natural ecosystems, and future generations. This assessment should go beyond immediate economic benefits to consider long-term sustainability and social harmony. The paper cup and disposable diaper crises demonstrate how our failure to conduct thorough impact assessments leads to widespread health and environmental issues, particularly affecting vulnerable populations like infants and children.

2. Ethical Guidelines

Development of clear ethical frameworks that incorporate dharmic principles into technological innovation. These guidelines should emphasize responsibility, sustainability, and the greater good. They should also address why certain crucial problems – like developing safe alternatives to plastic-coated paper cups and chemical-laden diapers – remain unsolved while less important but more profitable innovations receive abundant funding and attention.

3. Sustainable Development Models

Creation of development models that balance progress with preservation, understanding that true development enhances rather than destroys existing natural and social systems. This includes rethinking our approach to venture capital and startup funding to prioritize solutions to real human needs over quick returns. We must question why innovations that potentially harm our most vulnerable populations continue to dominate the market while safer alternatives remain underdeveloped.

The Path Forward

The integration of dharmic principles into technological innovation is not about impeding progress – it’s about ensuring that progress serves its highest purpose. As we stand at this crucial juncture in human history, with unprecedented technological capabilities at our disposal, the wisdom of dharma becomes more relevant than ever.

The challenge before us is to harness our innovative potential while maintaining harmony with natural systems and human values. This requires a fundamental shift in how we approach technological development – moving from a model driven purely by capability and profit to one guided by wisdom, responsibility, and long-term well-being.

True innovation, viewed through the lens of dharma and universal wisdom, must contribute to the sustenance and enhancement of life in all its forms. Chief Seattle’s prophetic warning about “talking wires” blotting the view of ripe hills and the transformation from living to mere survival serves as a stark reminder of technology’s double-edged nature. When he asks, “Will you teach your children what we have taught our children? That the earth is our mother?” he poses a challenge that resonates deeply with dharmic principles of environmental stewardship and intergenerational responsibility. If we make it a habit to spend some time in the lap of nature, in a forest or jungle a couple of days every month for 12 months, we will begin to see and understand why the earth is revered as Mother Earth. It is difficult to relate to this concept when you are living in concrete jungles. In concrete jungles the mobile phone is mother and the internet is our father! 

When you have the experience of living in a village for a few months where your sustenance is provided for by the “cow” – milk, butter, ghee, curds, dung, muscle power and human like love and emotional support you will begin to understand why the cow is called “Gau Mata.” It is not a joke, but it has become a joke! In the rest of the world, holy cow is merely an expression in the English language. 

In the days of the wild wild west, stealing a man’s horse would invite death by hanging. Now, figure out why that was the case! 

Our technological advancement, while important, must be balanced with environmental preservation, social harmony, and human development in its fullest sense. As Chief Seattle reminds us, “The air is precious… the air shares its spirit with all the life that it supports.” This understanding of the sacred nature of our environment must guide our technological aspirations.

Ancient Technological Wisdom: Beyond the Physical Realm

The interplay between technology and the subtle dimensions of existence was well understood by ancient civilizations. A remarkable example of this understanding can be found in the Annapoorneshwari temple in Karnataka, southern India. Hidden in its rear section, an inscription in Hala Kannada dating back over 3000 years contains not just technical instructions for aircraft design, but more importantly, a profound warning about the consequences of certain technological endeavors.

This ancient inscription introduces us to the concept of ‘akasha’ – often mistranslated simply as “space” or “ether.” However, akasha represents something far more fundamental: it is a subtle dimension of existence, one of the five elements alongside earth, water, fire, and air. Unlike the modern concept of space as emptiness (kala or non-existence), akasha is very much ‘that which is’ – a vital, substantive element of reality.

The ancient warning is particularly relevant to our current technological trajectory: the disturbance of akasha through certain technological activities would lead to profound psychological disturbances in human beings, preventing them from finding peace in their lives. This eerily prescient observation seems to manifest in our modern world, where despite – or perhaps because of – our technological advancement, we witness increasing levels of psychological distress and disconnection.

The Illusion of Technological Mastery

Universal Wisdom: Ancient Voices on Human Hubris

The wisdom about humanity’s proper relationship with nature and technology transcends cultural boundaries and time periods. From the ancient inscriptions in Hindu temples to the words of Native American chiefs, we find consistent warnings about the consequences of technological hubris. In 1854, Chief Seattle of the Suquamish tribe delivered a message that resonates deeply with dharmic principles about our place in the cosmic order. His words, “Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself,” mirror both the dharmic understanding of interconnectedness and the ancient Indian wisdom about the delicate balance of akasha.

These diverse traditions share a fundamental understanding: that reality consists of more than just the physical realm we can measure and manipulate. Just as the ancient Hindu temple inscription warns about disturbing the subtle element of akasha, Chief Seattle speaks of the spirit in the air and the voice of ancestors in the water. Both traditions recognize that technological advancement without wisdom can disrupt not just physical ecosystems, but the very fabric of existence that sustains life and consciousness.

The Hidden Costs of Convenience: From Paper Cups to Baby Diapers

Our pursuit of convenience through technological innovation often comes with hidden costs that affect our most vulnerable populations. Consider two everyday products that exemplify this problem: the disposable paper cup and the disposable diaper. The paper cup releases 25,000 microplastic particles into hot beverages within just 15 minutes, while disposable diapers expose infants to a cocktail of harmful chemicals for extended periods throughout their most sensitive developmental stages.

These products represent a broader pattern in our approach to innovation – one that prioritizes immediate convenience over long-term health and environmental impacts. Just as a person drinking three cups of tea daily might unknowingly ingest 75,000 microplastic particles, an infant wearing disposable diapers is continuously exposed to potentially harmful chemicals during their most vulnerable developmental period. The scale of this exposure becomes even more concerning when we consider that these products are used by millions of people globally every day.

What makes these examples particularly troubling is that they represent “solutions” that actually create new, potentially more serious problems. The disposable diaper, marketed as a breakthrough in infant care, may be contributing to a range of health issues in children. Similarly, the paper cup, designed to make beverage consumption more convenient, has become a vector for microplastic contamination. These are not isolated cases but symptoms of a larger problem with our innovation paradigm.

This situation perfectly illustrates several critical failures in our current approach to innovation. First, it shows how we often solve one problem (the need for disposable containers) while creating new, potentially more serious ones (microplastic contamination). Second, it reveals the gap in our innovation ecosystem – despite the clear health implications, no major company or innovator has prioritized developing a truly safe alternative. The reason? The current system of venture capital and startup funding prioritizes scalable, high-return solutions over addressing fundamental human needs safely and sustainably.

The paper cup problem exemplifies what happens when we ignore dharmic principles in technological development. Instead of asking “Should we create disposable cups?” or “What are the long-term consequences of this solution?”, we simply proceeded with what seemed expedient. We could have created some dharmic constraints and requirements and added them to the design problem. We could have tried to find a biodegradable, eco-friendly solution to the problem of serving hot beverages to large numbers of people. I generally carry my own ceramic or steel cup with me whenever I travel – out of the house, out of the city or out of the country! 

The Scale of Unsustainable Development

The magnitude of our current trajectory becomes starkly clear when we examine global transportation trends. According to Bernstein research, the world is heading toward two billion cars on the road by 2040 – nearly double the 1.1 billion in 2015. Similarly, air travel is projected to more than double from 9 trillion revenue passenger kilometers to 20 trillion by 2040. The number of trucks is also set to double from 377 million to 790 million.

These numbers reveal a profound misalignment with dharmic principles of sustainable development. Consider what it means to add nearly one billion more cars to our planet: the massive extraction of natural resources needed for manufacturing, the extensive land required for roads and parking, and the enormous energy demands for operation. This mirrors the transformation we witnessed in Bengaluru, where “development” reduced forest cover from 65% to 8%. We are replicating this pattern globally at an unprecedented scale.

The growth is primarily driven by emerging markets like China and India, as rising GDP makes cars and air travel more accessible to growing populations. While this represents natural aspirations for better living standards, it raises a crucial question: Can we fulfill these aspirations through different means that don’t require such enormous environmental costs?

This challenge exemplifies why we need to reexamine our entire approach to development and innovation. Just as the ancient inscription in the Annapoorneshwari temple warned about disturbing the akasha through certain technologies, we must consider how the cumulative impact of billions of vehicles and massive air traffic might affect both physical and subtle aspects of our world.

The Build vs. Not-to-Build Dilemma

In the technology industry, teams regularly face “build vs. buy” decisions – whether to develop solutions in-house or acquire existing ones. However, a more fundamental question often goes unasked: should we build this at all? This question becomes even more critical when we consider the ancient warnings about disturbing natural balance of the planetary ecosystem. The implications of our technological choices extend beyond the visible physical realm into subtle dimensions that affect human consciousness and well-being.

The current startup ecosystem, with its emphasis on 10X returns and rapid scaling, creates an environment where thoughtful consideration of such deeper impacts becomes nearly impossible. When entrepreneurs are pressured to demonstrate explosive growth and quick returns, the space for dharmic consideration – let alone understanding impacts on subtle realms like akasha – shrinks dramatically. This creates a cycle where innovation is driven by market pressures rather than genuine needs or ethical considerations.

The wisdom from the Annapoorneshwari temple inscription suggests that even technologically advanced civilizations of the past recognized the need to consider the full spectrum of consequences – both visible and invisible – before proceeding with technological development. This ancient understanding that technological capability must be tempered by wisdom about its subtle impacts offers a crucial perspective for our modern innovation landscape.

As we move forward, let us remember that the most significant innovations may not be those that change our external world, but those that help us better navigate our internal landscape while maintaining harmony with the world around us. This is the true essence of dharmic innovation – one that serves not just human convenience, but acknowledges our role as conscious participants in a vast, interconnected universe. The question is not just whether we can build something, but whether we should, and how our creations align with the greater cosmic order.

I leave you with this great example of ecological consciousness from Kautilya’s Arthashastra.

“For cutting off the tender sprouts of fruit-trees, flower-trees or shady trees in the parks near a city, a fine of 6 panas shall be imposed; for cutting off the minor branches of the same trees, 12 panas; and for cutting off the big branches, 24 panas shall be levied. 

Cutting off the trunks of the same shall be punished with the first amercement; and felling the same shall be punished with the middle-most amercement. 

In the case of plants which bear flowers, fruits, or provide shade, half of the above fines shall be levied. 

The same fines shall be levied in the case of trees that have grown in places of pilgrimage, forests of hermits, or cremation or burial grounds. * 

For similar offences committed in connection with the trees which mark boundaries, or which are worshipped or observed (chaityeshválakshiteshucha,) or trees which are grown in the king’s forests, double the above fines shall be levied.”

This excerpt from Kautilya’s Arthashastra offers a striking example of ancient Indian wisdom that intertwines ecological preservation with dharmic principles. The detailed guidelines highlight a sophisticated understanding of environmental stewardship, where natural resources like trees are not only valued for their utility but also revered as integral to cultural, spiritual, and ecological well-being.

In the context of technological innovation, this principle underscores the importance of aligning development with the preservation of natural and cultural systems. The imposition of fines for cutting trees in various contexts—parks, pilgrimage sites, forests of hermits, and cremation grounds—demonstrates a nuanced approach that values:

                  1.             Environmental Responsibility: The protection of fruit-bearing, flower-bearing, and shady trees reflects a deep appreciation for biodiversity and the ecological benefits these trees provide.

                  2.             Cultural and Spiritual Significance: The higher penalties for damaging trees that are worshipped or mark boundaries emphasize their role in social harmony and cultural practices.

                  3.             Context-Specific Penalties: The scaled fines for minor branches, trunks, or entire trees reflect a thoughtful balance between practicality and deterrence, ensuring proportionality in enforcement.

In modern terms, this approach aligns with sustainable development practices such as biodiversity conservation, ecosystem services valuation, and the integration of cultural heritage into environmental policies. It provides a framework for how ancient wisdom can inspire technological innovation by ensuring it serves not just economic and functional purposes but also respects the intrinsic value of natural systems and cultural heritage.

Integrating these principles into technological advancement could lead to innovations that prioritize environmental sustainability and cultural sensitivity, ensuring harmony between human progress and nature. For example, urban planning informed by such dharmic principles might include stringent protections for green spaces and sacred sites, promoting ecological health alongside technological growth.

The post The dharmic Dilemma in Tech: To Build or not to Build first appeared on Vinay Kulkarni.