My vision of Indic management is one that recognizes and is aligned with the principle and concept of dharma. In Bharata, we have the concept of the of the purusharthas – Dharma, Artha, Kama, and Moksha where Moksha is the ultimate goal but in between there is the pursuit of Artha and Kama but done within the framework of dharma. So, Artha and Kama are valid and supported aspects of this framework but the how is also important. This is a framework that recognizes the relationship between the individual (self), family, society, and larger groups of people and the environment (nature, other forms of life). Similarly, an organization has a self, is part of many different groupings of human beings which intersect at various levels and then you have all the other beings and the environment. Ideally an organization does work that produces a net benefit to the society, industry, country, and the world and does not negatively affect any of the above. And it does this not as an afterthought but as the very core of its reason for existence – its core purpose itself is Loka Sangraha (welfare of the society). 

What is Dharma?

धर्मो धारयति प्रजाः। (Dharma dhārayati prajāḥ.)
Meaning: “Dharma sustains the people.”

Mahabharata, Vanaparva (313.117):
धर्मं सूक्ष्मं प्रजानाति। (Dharmaṁ sūkṣmaṁ prajānāti.)
Meaning: “Dharma is subtle and not always obvious.”

Ramayana, Ayodhya Kanda (2.100.38):
सत्यं च धर्मं च पराक्रमं च। (Satyaṁ ca dharmaṁ ca parākramaṁ ca.)
Meaning: “Truth, righteousness, and courage define dharma.”

The Life Divine (Chapter 19): Sri Aurobindo
“Dharma is the truth of action and being which arises from the spiritual law of our nature.”

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

सर्वभूतहिते रतः स धर्मं वेत्ति नः पुनः। (Sarvabhūta-hite rataḥ sa dharmaṁ vetti naḥ punaḥ.)
Meaning: “One who is devoted to the welfare of all beings understands Dharma fully.”

यतो धर्मस्ततो जयः। (Yato dharmas tato jayaḥ.)
Meaning: “Where there is Dharma, there is victory.”

तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥(Maha. Shan. Parv. 109.9)
प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shan. Parv. 109.11)
tādṛśo’yamanupraśno yatra dharmaḥ sudurlabhaḥ | duṣkaraḥ pratisaṃkhyātuṃ tatkenātra vyavasyati || (Maha. Shanti. 109.9)
prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam | yaḥ syātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ || (Maha. Shanti. 109.11)
Meaning : It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which helps ensure the welfare of living beings is surely Dharma. The learned rshis have declared that which sustains is Dharma.

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः | तस्माध्दर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत्  || (Manu 6.11.15)^[14]
dharma eva hato hanti dharmo rakṣati rakṣitaḥ | tasmādhdarmo na hantavyo mā no dharmo hato’vadhīt || (Manu 6.11.15)
Meaning : Dharma protects those who protect it. Those who destroy Dharma, get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.

The Current Management Paradigm and Its Shortcomings

The current management paradigm in most of the world comes from a modern greedy capitalistic perspective. Knowingly or unknowingly these worldviews have percolated every aspect of our lives. The lives of people have been divided into “work life”, “personal life”, “family life”, “social life” etc and the individual must don a different mask and adhere to vastly different rules, culture and norms in every situation which creates psychological schisms in the individual’s personality. There are a lot of assumptions and subliminal messaging and unwritten codes of conduct, peer expectations and peer pressure, which affect every aspect of life. This whole model is built on the “profit at any cost” mentality and “all is fair in love, war and business” mindset. “Collateral damage” is considered part and parcel of this mode of doing business.

A Broken System of Work-Life Balance

Now, we have a situation where a person goes to work (where he spends most of his life) and lives by throwing himself on the altar of shareholder profitability, suffer bad health, mental distress, and broken relationships to make money. Then he fights for time off to spend that money on repairing the broken physical and mental health, relationships, and an unsatisfactory life in general.

Impact on Society and Environment
This model completely ignores, abandons or is apparently unaware of the ideas of “Moksha” and “Dharma” and is solely focused on the achievement of “Artha” and “Kama” and that too without any bounds, without constraints, without imposition of any duties or consideration of what this determined pursuit of individual Artha and Kama does to the lives of other people, society, culture, countries, environment etc. The only responsibility is apparently to the group of people called “shareholders” of the organization and the entire machinery works only to fulfil the financial goals, requirements, and profitability of these shareholders (their Artha and Kama).


The Financial Focus and Environmental Afterthought

Also, in this model everything is seen from a narrow profit perspective and so even the consideration shown to environment is after the fact and done as an afterthought. The metrics that drive business and the responsibilities to be shouldered by businesses towards environment and society are all developed from the CFO’s office and from and tax saving perspective.

Global Consequences
This acceptable collateral damage model has wreaked havoc on societies around the world and the collateral damage is seen in the rising numbers of chronic diseases and the rapidly deteriorating mental health conditions of vast populations of the planet, especially in the so called “developed countries” of the world. We can see that the modern models of problem solving, design, policymaking, sensemaking, tech research, development, healthcare, trade, agriculture, medicine and even approaches to managing mental health have all broken down and are contributing to rising unrest, unhappiness, and general malaise in the world.

The Potential of Bharat’s Ancient Knowledge

It is Bharat that has the ancient knowledge systems that provide the first principle based dharmic frameworks that can guide us in redesigning the business ecosystem such that its foundational precepts, concepts, ideas, processes, systems, policies, services, products and the leaders, managers and employees who run it are aligned with the ideas of ensuring the overall happiness, well-being and holistic growth and development of everyone and everything.

Educational Transformation

Working backwards, to produce such leaders, such thoughts, systems, and paradigms we need to introduce a new type of management education that provides a firm grounding in dharma (that which sustains – nothing to do with religion) and integrates and nourishes all aspects of life.

The New Paradigm: Dharmic Perspective – holistic and compassionate management

We need a new paradigm where all aspects of human endeavor produce happiness, satisfaction, and delight; where we look at the ideas of “employee”, “customer”, “shareholder”, “stakeholder”, “leader”, “boss” etc from a dharmic lens while combining it with the aspects of the modern model which are good and are in alignment with dharma.

The Curriculum of the New Management Education

So, the new management education should draw from the depths of Indian Knowledge Systems those ideas, concepts, frameworks, and teaching methodologies that help to produce graduates who not only have the “information” and “functional skills” needed to work in the business ecosystem but also can think from first principles, analyze issues from a dharmic perspective and develop effective solutions that are sustainable from the get go, maintain harmony and lead to overall health, wealth, happiness and well-being of all (humans and environment) as applicable.

Stakeholder Ecosystem and Ultimate Goals

Any management paradigm affects and deals with the following: The individual and his concept of self, his relationship with other individuals, his relationship with his team, boss, company, family, society, industry, country, and the world. The organization is also a collective which has its own concept of self and its relationship with its internal sub-collectives, teams and with the external environment – society, nature, industry, country, and the world. In doing so, we can define the dharma inspired principles on which the collective should operate and define all its key metrics, stakeholder ecosystem and think in terms its ultimate goals (moksha) – what represents its ultimate non-monetary goal.

Balancing Ancient Wisdom and Modernity

At the same time, we do have to learn how to package and present concepts for easy understanding of modern minds. However, this approach often goes too far in simplifying concepts so that the original concept is diluted beyond recognition. We need to strike a balance so that the original concept and its power is not diluted while it’s adopted for modern times.

Faculty Development and Teaching Methodology

To make all this possible we also need to build a solid Faculty Development Program. People tend to teach the way they were taught. Therefore, it is essential that these teachers receive the training in the same way that we want them to teach their students. They need to have a thorough grounding in the new business “sutras” and get a lot of experience in applying the new frameworks to solve important, real-world problems. It would be a good idea to develop a database of real-world problems and use it for testing our frameworks and for teaching. During the Faculty Development Programs and during the actual MBA teaching, the students would be guided to develop their own personal Dinacharya that incorporates the practical aspects of what they learn during their studies. In ancient India, the teacher did not just impart knowledge from outside but worked “on” the student mentoring and guiding him to arrive at the truths or concepts working through the problems from first principles. This experience of learning directly from a teacher stays with the student forever. Learning from our ancient gurukula system, the educational system can be set up such that the student learns 1/4th from the teacher, 1/4th from his peers, 1/4th from self-study and 1/4th from personal experience of life. Such a system should also focus on imparting values and building character and a thorough and systems understanding of the world, industry, society, family, and the individual human being helps to cement that.

Desired Outcomes of the New Management Education / Program

Ultimately, a new IKS based program must produce individuals who:

(1) Have spent sufficient time and effort in learning about themselves and coming to a certain understanding about oneself, and has learned how to regulate himself and his own impulses and behaviours

(2) have developed a sustainable, flexible Dinacharya under the guidance of his teachers and mentors that supports and strengthens her from inside out and helps develop discipline, rigor and will power

(3) have incorporated some type of sadhana into their Dinacharya that helps to stabilize and strengthen them from inside while also detoxifying them on a regular basis such that negative emotions are not accumulated, and the mind is clear and always collected

(4) can approach problem from first principles and can creatively design solutions that are holistic, harmonious and contribute to overall happiness, well-being, and delight of all stakeholders (Chef Vs Cook, Composer Vs Musician)

(5) are aware, conscious of and understands the entire stakeholder ecosystem and the interrelationships between all the stakeholders and the environment

(6) are aware of, conscious of and understands the larger implications and consequences of his own actions and their effects on the various stakeholders

(7) are also aware of, conscious of and understands how to positively impact the entire the whole ecosystem through his actions

(8) have achieved sufficient mastery of the functional skills needed to succeed in business

(9) Think of not only his own or his shareholders well-being but the well-being of all employees, customers, consumers, and the environment as well (all stakeholders)!
 

The post Envisioning Dharmic Management 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.

One of the greatest misunderstandings about Indian temples is that they are merely places of worship. But if you really begin to explore and immerse yourself in what they truly represent, you’ll realize that temples aren’t just religious structures; they are libraries in stone, centers of healing, schools of philosophy, wellness retreats, cosmic energy fields, centers of art, music, dance, sadhana, worship, occult, festivals, justice, and commerce—all in one.

S. N. Balagangadhara: The Colonial Construct of “Religion”

S. N. Balagangadhara, in his work The Heathen in His Blindness…: Asia, the West and the Dynamic of Religion, points out how “religion” is a colonial construct that does not universally apply to Indian traditions. Colonial discourse imposed the idea of religion on India, mischaracterizing its spiritual traditions as religions. Thinking of temples only as places of worship is therefore a complete misunderstanding.

Prana Pratishta: The Temple’s Living Core

Another important facet of the temple tradition is the complex process of Prana Pratishta—the highly technical and scientific process of invoking and establishing divine cosmic energy in the Murti. Without Prana Pratishta, a temple might be an architectural marvel, but it remains energetically inert. When done properly, the murti “comes alive,” radiating the subtle forces that nourish the devotee’s entire being! We have temples that are more than 1500 years old and that still radiate that divine cosmic energy. Have you ever stood in front of the Hoysaleshwara Linga or the Shantaleshwara Linga. Have you prostrated in front of the huge 1000 year old Shiva Linga at the Brihadishwara? Have you experienced the energetic bliss of the Devi at Kanchi Kamakshi Temple, Madurai Meenakshi Temple, Kolluru Mookambika Temple or at Sri Kalahasti? This is neither simply history or an unexplainable mystery. It can be a part of your experience even today with the right guidance from those who know! And we have many such men and women who are masters of Yogic and Temple Science. Yes! It is science!

Idol Worship: A Misunderstood Concept

Many people deride this as idol worship. There is a well-known anecdote from the life of Swami Vivekananda. When he arrived in Alwar, Maharaja Mangal Singh—proud of his modern ways—mocked the monk’s “beggar’s life” and labeled idol-worship meaningless. In response, Vivekananda pointed to a portrait of the king’s father and asked someone to spit on it. Furious, Mangal Singh realized the painting was simply a symbol of his father, just as an idol is a symbol of God. Humbled, he apologized and understood the essence of idol worship. Source: “Real Meaning of Idol Worship,” VivekaVani, January 19, 2019. Image source: Wikipedia

In yogic meditation, a murti helps represent the “idea vision” of God per the tradition of that temple. It helps focus all your mental energies on a chosen ideal. In essence, “You become the object of your meditation.” In other words, you are not “worshipping” a stone idol. You are using the “murti” to help you focus your mind on that which the murti represents. Also, since the murti is “alive” with Prana (the same Prana that animates all life) it is not a mere piece of stone. In any case, in from the Sanatani perspective, everything is a modulation of the same consciousness. Everything has consciousness and everything is conscious. Other examples of symbols considered sacred or worthy of respect include the national flag of a country or an image of its founder or national father, all of which people hold in deep reverence as representations of something greater.

     Sacred Geometry: Aligning Architecture with Cosmic Harmony

Vastu Shastra says, “Geometry exists everywhere in the cosmos, and it forms the root of all creation.” This resonates with the idea of sacred geometry, which bridges the gap between architecture and spirituality by aligning structures with cosmic harmony. Sacred geometry is therefore the foundational design principle that makes temples places where cosmic energy naturally converges.

Historical Context

The ritual geometry tradition indeed goes back to the Shulba Sūtras (part of the Vedic corpus). The Āgamas further codified temple building methods. The Shilpa Śāstras do view geometry as central to invoking cosmic order in sacred structures. Temple designs employ mandalas and yantras, often in complex repeating patterns that modern observers liken to fractals.

Key Concepts in Sacred Geometry

     •           Mandala and Vastu Purusha Mandala: These diagrams represent the universe. Vastu Purusha Mandala maps out the temple’s layout, aligning it with cosmic forces. The central point, Brahmasthana, is the holiest part, where the main deity (Murti) resides, embodying the temple’s spiritual core.

     •           Fractals and Self-Similarity: Think of an infinity mirror—repeated, self-similar patterns. This mirrors the idea that each part of the universe contains a replica of the whole—the cosmos is holonomic.

     •           Yantras: These mystical geometric diagrams harness and channel divine energy. The Sri Yantra is particularly important in our spiritual and tantric tradition. Temples like Meenakshi Temple in Madurai and the Khajuraho Temples incorporate yantras to amplify spiritual power.

Case Studies in Sacred Geometry

        1.      Kandariya Mahadev Temple, Khajuraho (Madhya Pradesh)

A textbook example of fractal geometry. Smaller replicas of the main shikhara reappear in scaled-down forms. This “nested” design reminds us of the universe’s endless interconnectedness. Image: Wikipedia.

        2.      Brihadeeswarar Temple, Tanjore

A UNESCO World Heritage Site, the temple’s layout aligns with cardinal directions. The towering vimana represents a channel linking Earth to the divine cosmos, all based on precise mathematical and sacred geometric principles. Image source: Wikipedia.

        3.      Sun Temple, Modhera (Gujarat)

Notable for its astronomical alignment. It employs a 64-grid mandala representing the 64 arts in Sanatana philosophy. The layered, concentric design reflects a worldview of cosmic expansion from a central point. Image source: Wikipedia.

        4.      Meenakshi Temple, Madurai

Known for intricate gopurams (gateway towers) that use self-repeating, fractal-like patterns, signifying the devotee’s ascent from mundane reality to spiritual transcendence. Image source: Wikipedia.

Deeper Dive: Hoysala Temples and Fractal Patterns

Chennakeshava Temple, Belur

     •           Dynasty & Date: Built by the Hoysala Empire in the 12th century under King Vishnuvardhana.

     •           Fractal-Like Elements: A complex, stellate (star-shaped) plan that repeats star points around the garbhagriha (sanctum). Intricate, nested carvings with multiple layers of ornamental bands. Repeated motifs—floral, mythological, and geometric—on progressively smaller scales. Image source: Wikipedia.

Hoysaleswara Temple, Halebidu

     •           Dynasty & Date: Also a 12th-century Hoysala creation, attributed to King Vishnuvardhana’s reign.

     •           Fractal-Like Elements: Double-shrine (dvikuta) plan featuring repeated star-shaped projections. Highly detailed carved friezes depicting rows of animals, mythological stories, and floral scrolls in tiers. Each tier mirrors and recasts similar forms, creating a visually recursive effect. Image source: Wikipedia.

Keshava Temple, Somanathapura

     •           Dynasty & Date: Built in the 13th century under the later Hoysala rulers.

     •           Fractal-Like Elements: Another stellate temple with a trikutachala (three-shrine) plan, each shrine carrying a star-shaped base. Ornamental motifs repeated in multiple layers on the vertical walls. Recurring patterns of miniature temple towers (shikharas) sculpted along the external walls. Image source: Wikipedia.

Lakshmi Narasimha Temple, Nuggehalli

     •           Dynasty & Date: Mid-13th century Hoysala architecture, built during the reign of King Vira Someshwara.

     •           Fractal-Like Elements: A star-shaped (stellate) ground plan. Sculptural reliefs on the outer walls showing repeated mythological scenes, each framed within ornate borders that interlock in a self-similar pattern. Image source: Wikipedia.

Modern Relevance

Sacred geometry’s influence endures in contemporary design, especially in sustainable urban planning. Architects adopt these millennia-old principles—golden ratio, symmetry, fractal patterns—to produce spaces that are aesthetically pleasing and energetically balanced. Aligning with “Yatha Pinde Tatha Brahmande” (As is the microcosm, so is the macrocosm), these design choices echo natural forms and cosmic proportions, instilling a sense of harmony in modern structures.

Beyond Architecture: The Multidimensional Purpose of Temples

A temple is far more than a building; it’s a miniature cosmos encompassing Earth, Water, Fire, Air, and Space—the Pancha Bhootas—alongside the deity that presides within. Everything from the site selection to the idols, from the orientation to the rituals, is designed to induce inward focus and meditative states, aligning the visitor’s frequency with the temple’s.

Structure of the Temple

The universe is composed of the five elements—Prithvi (Earth), Jal (Water), Agni (Fire), Vayu (Air), and Akash (Space). Temples symbolically integrate these elements:

     •           Foundation as Earth

     •           Sanctum walls as Water

     •           Tower (vimana) as Fire

     •           Upper tiers as Air

     •           The unseen space above as Akash

Vertically, the sanctum (Garbhagriha) is the head or neck, while the lofty tower is the head, crowned by the Kalasha.

Why Temples Matter: Fourteen Key Dimensions

            1.   Libraries in stone: Preserving knowledge in carvings and inscriptions.

            2.   Places to bathe in cosmic energy: Built on geospots vibrating with Earth’s magnetic fields.

            3.   Therapy centers: They are therapy centers which are designed to set right the energetic balance of your body.

            4.   Wellness centers: They are wellness centers that help to ground and stabilize the mind and ready it for true yoga (as different from the asana focused yoga that is being marketed everywhere, especially in the west

            5.   Classrooms: They are places that teach and impart the key aspects of our philosophy, science, culture, cosmology and itihaasa to younger generations.

            6.   Introducing Rta to younger minds: They are also places that introduce younger generations to the natural and supernatural aspects of life and also the natural cycles of life and the deep esoteric meanings of what would generally be considered ordinary elements and activities of everyday life.

            7.   Community hubs: They can also be places where spiritually oriented people who know each other meet and also like-minded people with spiritual inclinations can meet and discuss matters of the beyond.

            8.   Divine arts: Just as in the past, they can once again be centres of divine art such as classical dance which was again used to raise consciousness of the audience through performance and also help people connect with the divine and enter samadhi.

            9.   Justice centers: Historically, disputes got settled under the divine gaze. They were often places were disputes were settled and as it was believed that people would be compelled to speak the truth in the premises of the temple and the divine forces would help reach a fair verdict.

            10. Economic hubs: Supporting vendors and artisans. In fact temples were the center of life and economy in ancient times – even today a typical large temple support many vendors whose livelihood depends on the temples such as flower sellers, coconut sellers, garment stores, etc.

            11. Hosts to key life events: Temples are also places where people celebrate birthdays, namakarana (naming ceremony), upanayana, weddings, shraddha etc 12. In many temples astrologers are available to help people decide the best time (muhurta) for auspicious events such as weddings and also for other rituals.

            12. Astrological guidance: Many temples have astrologers on site to advise on auspicious timings.

            13. Repositories of ancestral knowledge: Beyond all this temples are also great repositories of information of the way of life of our ancestors and are also a great attraction for students and scholars who are engaged in studying ancient Indian architecture.

            14. Feeding communities: Annadana (free food) offered to visitors. A majority of temples provide free food and feed thousands of people daily (all depending on the size of the temple and who controls it – govt or a private trust).

15. Ambassadors of Ancient India to the world: Our temples can also serves as outstanding examples of what our civilisation has achieved in the past and can achieve in the future. In that sense, they can act as our ambassadors to the outside world.

Only by recognizing these facets do we reclaim the temple’s place as an integral part of our daily lives.

Journeying Through India’s Temples

Visit as many temples across India as possible: Dharmasthala, Hampi, Kadri near Mangaluru, Udupi, Dharwad, Gadag, Mysuru, Bengaluru, Hasana, Gokarna, Palani, Madurai, Rameshwaram, Thanjavur, Sri Rangam, Thiruvannamalai, Horanadu, Guruvayoor, Thrissur, Kolluru, Varanasi (Kashi), Prayag, Gaya, Ellora, Ajanta, Mahabalipuram, Kalahasti, Tirupati, Pune, Pandharpura, Odisha, West Bengal, etc.—across the length and breadth of India. Try to cover at least 20–30 temples in one trip. That is when you will start noticing patterns. From North to South, from East to West, these temples share certain commonalities and reveal intriguing differences in design. Yet, there is always a definite, underlying blueprint.

For instance, walk through the streets of Kashi (Varanasi) and allocate at least 7 days for this walking tour. Don’t skip even a single temple, big or small. Meditate on the Dashashwamedh Ghat or the Assi Ghat. Kashi is itself a living Yantra. Every stone, every alley, and every shrine is intentionally placed. You will find yourself asking: How did they manage to build a city that functions as a Yantra in itself?

Design by Intention

      “Design is a discipline of study and practice focused on the interaction between a person—a ‘user’—and the man-made environment, taking into account aesthetic, functional, contextual, cultural and societal considerations.”

As you travel around India, you will notice there is a certain design to everything—temples, buildings, houses, streets, shops, wells, and so on—all crafted with a deeper purpose. You cannot design something without a purpose.

The Sanatana temples are especially intricate. There is the complexity and intricacy of the temple architectural design and then there is the question of the technology, the human skills, manpower, and the sheer artistry of the sculptors who accomplished these feats of human engineering.

Try to visit the temples of Beluru and Halebidu in Hassan, Karnataka, and spend a good 4–5 days to “see” each and every inch of these temples. There is a certain thought, purpose, and intention behind every feature and every single sculpture—like a beautifully directed movie where not a single scene is wasted. These temples are cinema halls where the movies of our ancient glorious past have been playing nonstop for centuries, come rain or shine. The sculptors were the storytellers, and the kings and merchants who patronized and funded these temples were the producers.

Visit these temples multiple times over several days, each time wearing a different hat: first as a tourist, then as a researcher, then as a devotee, and finally as a sadhaka. You will notice different facets. Talk to the priests, the people who live around the temple, learn about the history, and note how your experience changes with your perspective. Now, do the same at 10–20 other temples in other parts of the country. Compile all your notes and pictures, and a story will come to life.

You will realize that a lot of time, money, and effort went into building each one of these temples. Why? Why did they put so much effort into building these temples? Why were they so important? And now think of the 40,000+ temples that were destroyed/occupied/modified by invaders. What secrets did they contain? What stories did they hide in their bosoms?

The Heart of Community Life

These temples were the center of life and activity in their respective cities. Can you compare them to other places of worship? Why or why not? After the why question, we have to tackle the how question: How did they do it? How did they pull off the seemingly impossible feats of building such massive, intricate, and meticulously crafted temples? And who were these people who built these marvels?

Image courtesy: https://commons.wikimedia.org/wiki/File:Rath_yatra.jpg

At this point, you realize temples were libraries in stone, cinema in stone, divinity in stone—centers of art, music, sadhana, worship, occult, festivals, justice, and commerce. To carve entire knowledge libraries and features that produce divine experiences (even today), what might the sculptor have studied? Where did they study, under whom, and how was this knowledge passed on through generations despite wars, famine, foreign occupation, and colonial rule? How were the stones chosen and moved to the temple sites?

Surely, these were no ordinary sculptors, no ordinary workers, certainly no ordinary kings. And what can we infer from our understanding of the design of these temples and the study of the materials used and the technologies applied?

Most importantly, what can we infer from the experiences we have even today in temples built 1,000–2,000 years ago? We are able to build rockets that take us to the moon and other planets, but we cannot build another temple like Kailashnath, Brihadeeshwara, or the Chennakeshava temples. Why is that?

Conclusion: A Pathway to Higher Consciousness

The minute you stop thinking of temples as merely religious structures, a whole world of possibilities opens up—for businesses committed to employee wellness, for schools eager to impart cultural and spiritual education, and for families seeking to enrich their lifestyle with subtle energy experiences.

Indeed, the Siva Sutras declare:

      “Chittam Mantraha.” (1) चित्तं मन्त्रः।। (Chittam Mantra)

(a) With intense practice, the mind becomes the mantra, reflecting the Real.

(b) Individual consciousness conforming to a mantra attains the goal seeded within that mantra.

(c) Mantra is a method to give individual consciousness an exposure to the supreme consciousness.

And the temple is the best place to experience this convergence of mind, mantra, and higher reality. By exploring sacred geometry, fractal designs, Vastu Purusha Mandalas, and the multidimensional roles temples have played for centuries, we find a path that unites ancient wisdom and modern innovation—a path that enriches us intellectually, emotionally, and spiritually.

Ultimately, temples are gateways for realizing the profound harmony that underlies all creation, connecting us to the cosmos and illuminating the possibilities of a life lived in alignment with the divine. So, what can you infer from the design of our ancient temples and monuments? Perhaps it is time we rediscover this design knowledge and re-apply it—not merely to build structures, but to construct experiences that elevate and transform humanity as a whole.

The post Ancient Centres of Learning first appeared on Vinay Kulkarni.

Sri Aurobindo eloquently captures this ideal when he says,

”… the mind has to be consulted in its own growth. The idea of hammering the child into the shape desired by the parent or teacher is a barbarous and ignorant superstition… Every man has in him something divine, something his own, a chance of strength and perfection in however small a sphere, which God offers him to take or refuse. The task is to find it, develop it, and use it. The chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use.”

Sri Aurobindo

Yet, the state of modern education reveals a profound lack of understanding of its purpose. Across the globe, we have standardized systems where students pursue paths without reflection on their Svabhava or Svadharma. This detachment from generational wisdom, civilizational insights, and one’s inner calling reduces education to a pursuit driven solely by Artha (wealth) and Kama (desires, aspirations).

In a society where Moksha (liberation) is the ultimate ideal, education becomes a means to empower every individual to walk a path toward freedom and enlightenment. The very fabric of such a society is woven from the threads of the Dharma-Artha-Kama-Moksha (DAKM) paradigm. Here, Dharma serves as the foundation, giving purpose to Artha, sanctifying Kama, and guiding all endeavors toward the ultimate goal of Moksha.

Contrast this with a society rooted solely in the Artha-Kama (AK) paradigm. Stripped of Dharma and the wisdom of Moksha, such a society operates on the primal impulses of survival and instant gratification, confined to the lower realms of consciousness (Muladhara, Swadhisthana, and Manipura). In this framework, education is reduced to a utilitarian tool for material gain and pleasure. The absence of Dharma as a guiding, balancing and sustaining principle results in a culture that extols rights while neglecting duties, fostering inequality despite its rhetoric of equality, and promoting exclusivity under the guise of inclusivity.

The disparity between DAKM and AK societies is stark. A DAKM society is inherently just, inclusive, self-correcting, and aligned with the laws of nature. It celebrates the diversity of life and integrates the quest for excellence into its very design. Conversely, an AK society, bereft of these higher ideals, cannot sustain itself. By its very nature, it becomes fragmented, divisive, and ultimately self-destructive.

The measure of a society lies not in its darkest moments or most flawed individuals but in the ideals it celebrates. Who are its heroes? What virtues do they embody? What does it regard as the pinnacle of human achievement? Does it ground itself in lived experience and higher consciousness, or does it cling to rigid rules and transient gains?

To pursue this line of thought more deeply, at the risk of repetition, to evaluate a society, do not ONLY look at its worst villains, worst experiments, worst tragedies, worst literature or worst kings, queens and nobles. Look at the lives, stories and achievements of the people it celebrates as its greatest men and women – the greatest, most noble, exemplary products of its “system.”

• Whom does it value, whom does it hold up as shining examples of everything it stands for to motivate its own citizens?
• Who are its greatest spiritual and religious leaders and what are their greatest teachings? Does the society live by a book or by experience?
• By rules of by consciousness? What does it set for itself as the ultimate purpose of human life?
• What is its understanding of nature and the universe and how does that knowledge guide the lives of its people?
• How does it define and illustrate human struggle and its purpose – what should a man work on daily and how should he work on himself.
• What does he fight and what does he protect?
• What does he despise and what does he celebrate – in himself and in others?
• Any modern society, anywhere in the world would benefit from conducting such an exercise, including our own.

A society that treasures Dharma will honor its wise and enlightened, celebrate its spiritual masters, and build institutions that reflect timeless values. Take, for instance, the Gupta, Chola, Chalukya, Rashtrakuta, Vijayanagara, and other dynasties of ancient India. These were not just periods of material prosperity but epochs of cultural and spiritual flourishing. They produced great rishis, saints, poets, artists, and leaders who upheld Dharma. Their legacy is etched in temples, literature, and monuments (thousands of years old) that continue to inspire awe. As the Chanakya Sutra goes, “Vinayasya Moolam Vrudhopaseva” — respect for wisdom and experience is the root of humility which in turn is gateway to real knowledge.

Today, we stand at a crossroads in a battle as old as civilization itself — the struggle between the DAKM and AK paradigms. The choices we make now, particularly in how we define and practice education, will determine whether we ascend to our highest potential or succumb to our basest instincts. An originally DAKM society that adopts an AK educational framework sows the seeds of its own demise, abandoning its spiritual heritage for a hollow, unsustainable model.

In this great era of transformation, the question before us is simple yet profound: will we create an educational system that nourishes the soul and uplifts humanity, or will we reduce it to a mere transaction of information, devoid of meaning and purpose? The answer lies not in the structures we build but in the values we choose to embody and pass on to future generations.

The post The meaning, purpose and context of education first appeared on Vinay Kulkarni.

This is nothing but the failure of the modern concept of education which is very different from the Indian idea of education. Modern education tends to be “informational” in its content and pedagogy whereas Indian education which is based on the eternal laws of nature tends to be “transformational” and because of a system that promotes the same education for everyone, and specialization appears too late on the scene when most damage has already been done!

Our ancestors started by discovering and understanding the universal, eternal, natural principles of the universe and life itself and discovered the purpose of life. They then designed a culture and society based on those goals and principles. So, the entire edifice of this society was built with the purpose of achieving excellence in the material sphere to support and advance the spiritual pursuits. They saw how these were interconnected. For a successful life, a person had to balance the attention paid to Pravritti and Nivritti.

So, two types of education then become necessary: vocational and transformational. But these are interconnected. If you do well in the material sphere, you can do justice to the spiritual also. You have to make arrangements so that the needs of all your panchakoshas are addressed – from Annamaya to Anandamaya. As long as you have a body you will have to take care of its needs.

At the same time, you will need to address the pulsating desire in every man to know the ultimate truth. If one has to excel in one’s vocation, one better choose their vocation based on their natural inclinations and strengths. So, they said, let Guna determine the Karma.

For the pursuit of higher adhyatmik goals, there has to be peace and fulfilment in the material sphere also. Political stability, social stability and societal prosperity is needed so that each person can not only tend to the nivritti but also – a simultaneous pursuit of the material and the spiritual.

Even knowledge was classified as Para and apara, nitya and anitya, jnana and Vijnana. But based on your gunas, you may or may not be interested Nitya Jnana.

“It is also important to note that there has been uninterrupted reflection on philosophy, nature and character of knowledge in the Indian tradition. Knowledge is not seen as one undifferentiated entity. Depending on what its object is and depending on what effect it has on people, knowledge is classified into sub-sets. Thus, distinction is made between knowledge of the non-perceptible reality, jñāna and, what is conventionally understood by “knowledge,” an awareness of facts of the perceptible world, called vijñāna.

A three-fold distinction is further made between:

(i) sāttvika jñāna of non-difference, of one imperishable principle equally present in all, akṣara-Brahman;

(ii) rājasika jñāna of many existences of various kinds as apart from one another, of multiplicity and difference; and

(iii) tāmasika jñāna which clings to one body, to self, as if it were whole and which is irrational, has no real object and is trivial.

Advaita-Vedānta also distinguishes between nitya (constant) and anitya (variable) knowledge. Knowledge generated by vṛttis, powers of the mind, that is senses, in the form of sensory cognitions is anitya, variable and is likely to change. But knowledge gained experientially in the self is nitya, constant.” –

Dr. Kapil Kapoor

The society was happy to fund those people who wanted to devote their lives to the pursuit of Jnana and lived only on Bhiksha. You will also notice that here the money motive was removed from the pursuit of Jnana. Now, dharmasya moolam arthaha. No society can function well and be safe without wealth.

#1. Sukhasya Moolam Dharmaha.

 And what was our definition of Sukha? What can we learn from our ancestors about “Sukha” and was it the same as what we call “happiness” today? Was sukha just individual, transitory happiness or a broader well-being of the individual and the collective? So, for everyone to be “Sukhi”, dharma has to prevail. Why?

Dharayati Iti Dharmaha – that which sustains is Dharma. That which sustains the universe, planet, world, society, life – entire creation.

What are the qualities of dharma?

1. Dhrti (patience)

2. Ks’ama (forgiveness)

3. Dhama (self-control)

4. Asteya (non-stealing)

5. Shaoca (purity of body and mind)

6. Indriyanigraha (control over organs)

7. Dhii (benevolent intellect)

8. Vidya’ (spiritual knowledge)

9. Satyam (benevolent truthfulness)

10. Akrodha (non-anger)

If the people in a society are taught to internalize, master and live according to principles of dharma and embody these qualities would it not lead to happy people, happy families, happy society and happy nation? But how can this be accomplished? What are the means and who will do it? Can it be achieved by asking people to “read” “scripture”? Pray, how can this be achieved? Something to think about!

This also meant every person understood the samaanya dharma and vishesha dharma and followed it.

Dharmo Rakshati Rakshitaha does not mean that Dharma protects the one who protects it. Dharma does not need protection. Dharma needs to be understood and followed.

Before you can follow dharma, you have to understand dharma. Dharma is not black and white either. Which means it has to be interpreted in every situation for every individual. Who provided that service? Who was capable of providing that service? Obviously, someone who himself had studied and understood dharma!

And who might these people be who had mastered that knowledge? And where did that knowledge come from? From stone tablets? From books? From grandma? The knowledge of dharma comes from the shastras. How does one obtain that shastric knowledge? By reading texts? Something to ponder over. Can you obtain “gnana” by “reading” the Vedas with your “naked eyes” without any guidance? Can one become a surgeon by reading a book on surgery even if it’s the most well researched, detailed and illustrated version? Think! If ancient Indians were Dharmic, how did they become so? Were they born with dharmic genes? Will come back to this later.

#2. Dharmasya Moolam Arthaha

Imagine what happens in a scenario where there is no wealth and rampant poverty. Then how can the above aspects of Dharma be possible? Would be unreasonable or illogical to assume that people would be at each other’s throats and there will be a lot of friction, strife and violence? Would people not lose patience and give in to anger? Possible right? Maybe we must examine what is happening in extremely poor countries and what happens during extreme drought and famine. So, how did we generate that kind of wealth? How did we define wealth? Did we worry about distributing wealth or was there a natural distribution based on the needs and requirements of different groups of people? Did everyone covet wealth as currency, or did they consider many other things as wealth? And how was someone who was wealthy viewed by the society? And what were his commitments and obligations towards society? Did a wealthy person automatically gain respect in the society or was it based on what he did with his wealth? And what was his dependence / interdependence with other people, state and those who pursued knowledge? What was the relationship between wealth and knowledge? What is the connection between wealth and dharma? We need to dig deeper!

#3. Arthasya Moolam Rajyam

Here Rajyam is the entire infrastructure, apparatus, system and institution that not only makes the means of generating wealth possible but also provides protection from external aggressors and invaders and ensures stability and calm. The Rajya also resolves disputes of all types and ensures justice is delivered. To understand this one has to look into the arms of the state: Governance, Administration, Law, Judiciary, Military, Finance etc. Also, it cannot be simply any state but a kind, benevolent and efficient state that works for the well-being of the Praja. Raja should live for the benefit of the praja. In return the praja will give the Raja their loyalty and taxes. Thus the Rajya provides the environment in which the citizens can live a dharmic life. The starting point of that is Swabhava which determines your swadharma. For this to happen you need a combination of the following qualities in a state.

The state should be:

• Prosperous – in terms of the ashtalakshmis
• Strong – in terms of military power, skill and strategy
• Dharmic and benevolent which it can be only if it is prosperous and strong. I would argue that simply currency will not do it. Artha of many types would be needed. Jnana, Kaushalya, Kalas, Vidyas etc are also wealth.

#4. Rajyasya Moolam Indriyaanaam Vijayaha

For such a state to exist, it should be ruled by those who have mastered their senses – and the things that cause fluctuations in their ability to perceive truth and intuit the best course of action in any given situation such that dharma is upheld. That sounds wonderful but also paradoxical. If you read the history of most societies, people wanted to be Kings to acquire power, prestige, wealth and luxury. Now, what use are all these things for someone who is Indriyajaya? Something to think about! You will not find such an idea put across by any other society in the world! Only in Bharata!

So, how did we produce Kings or rulers who were Indriyajayas? And where? And who taught them the methods of mastery of the senses? What was the process? Can anyone teach them (to ensure social equality) or only those who have themselves mastered their senses can teach them? And what is the exact method of imparting this knowledge? You can use “is” / “was” – I am not worried about the tense. And a king is totally involved in the material sphere. Does Pravritti and Nivritti apply to him also? Does it now seem like an Indriyajaya king holds the key to the entire structure of a dharmic society? This may also make you realize we need a school or institution that produces people who are Indriyajayas and are also inclined towards administration, governance and politics. And that is what the Gurukulas of yore did.

#5. Indriya Jayasya Moolam Vinayaha

Why and how? When a person encounters the truth, he realizes the galaxy sized gap between what he knows and what he does not know. The size of the “What I do not know” piece completely dwarfs the size of “What I know” piece. In fact, I only know the pieces of the whole. And I realize there are many a hole in even what I do know. And the gap between what I know and the what the true Jnanis know is universe sized. Will this realization not create Vinayaha? When I know that I do not know, I become Vinayaha. And how does this realization come about?

#6. Vinayasya Moolam Vruddhopaseva

Seva refers to selfless and unselfish service rendered with affection and devotion. Here Vruddhas mean those who have acquired wisdom over a long period through direct experience of life, having successfully overcome the challenges of life – those who have anubhava and anubhuti. Seva rendered through shraddha, and bhakti creates a conduit through which a vruddha shares or passes on his crystalized experiential knowledge. When one encounters vruddhas with such vast knowledge, one bows down in front of them (ideally) in humility. In ancient India such people were revered, celebrated and honored even by kings. Often these were the rishis and the munis who also played the role of Raja gurus. The great kings of the past bowed in front of such great beings and no doubt received their grace which helped them to be victoriuous – first over their own mind and senses and also over enemies. Where are those Vruddhas? Who are the Vruddhas you know in your life who can teach you a lesson or two? Does our society value them anymore? Find them. Learn from them. Have regular satsanga with them in order to stay humble.

The post The Pursuit of Excellence in the Material Realm is a Spiritual Pursuit first appeared on Vinay Kulkarni.

In the grand design of nature, or Prakriti, there exists an inherent drive for evolution. She doesn’t merely wish for us to survive; her purpose is to help us evolve—into siddhas (perfected beings) and buddhas (awakened ones). Life, in essence, is a vast and eternal classroom, and each of us is enrolled, meant to study the entire curriculum.

Just as every student may find certain subjects more challenging than others, each individual’s journey in this classroom is unique. Some may struggle with the lessons of materialism, while others may grapple with emotional or spiritual challenges. But Prakriti, in her wisdom, ensures that we all face the necessary lessons to move forward in the cycle of evolution. The beauty lies in her certainty: every student will graduate, but only once they have fully learned their lessons.

In this classroom, a powerful guru plays a pivotal role. Much like a wise teacher who sees potential in their student, the guru offers not just knowledge, but the grace that accelerates learning. This “grace” isn’t just a metaphor; it can be seen as an external force that allows one to transcend the ocean of samsara with greater ease. With a guru’s guidance, the often overwhelming challenges of life become more navigable. If you fail a subject—if you continue to make the same mistakes—these recurring patterns will manifest in your life. The nature of these patterns is not a random twist of fate but a direct reflection of past actions that need to be understood and transcended.

The world is replete with textbooks, each filled with life’s lessons. But these texts are written in a coded language—one that requires deciphering. This is where the guru’s wisdom becomes invaluable. Through the lens of a true master, the coded language of life reveals its true meaning, allowing us to extract the Amrita—the nectar of knowledge. Knowledge in this context is not abstract or theoretical; it is the self-knowledge that leads to liberation. As Shri Krishna states, “Gnani ko Moksh”—only the one who possesses Atma Jnana (knowledge of the self) can attain Moksha. This is not mere intellectual knowledge but the experiential understanding of who we truly are.

Consider the lives of great sages like Bhagwan Mahavir and Gautama Buddha. Mahavir, before attaining Moksha, had to recall and review the karmas from his previous lives. Gautama Buddha spent lifetimes working through the lessons of his past actions, each time refining his understanding, before being granted liberation. These stories illustrate that liberation is not just a divine gift; it is the result of one’s own persistent efforts, learning, and transformation.

In the Yoga Vashistha, the great sage Vashistha tells Lord Rama that there is no such thing as “fate”—only the ongoing interaction between our past actions (karma) and the actions we take in the present. If our past actions have created negative patterns, they can be dissolved through positive actions and intentions today. In this way, we have the power to transform the course of our lives. By cultivating satsanga (wise companionship), intention, awareness, and most importantly, guru Krupa (the grace of the guru), we can rewrite our destiny.

It is divine grace that inspires the longing for spiritual growth. Similarly, when Shiva wishes to shower his grace upon an individual, he plants the seed of selfless service (Seva) and charity in their heart. This cycle of creation, preservation, dissolution, and grace (Sristi, Stithi, Laya, Tirobhaav, and Anugraha) is an essential part of the cosmic order. Ultimately, it is Anugraha—divine grace—that brings about true transformation.

What would happen if we embraced life as this eternal classroom? If every moment, every event, were viewed as an opportunity to learn a new lesson, would we not shed the weight of expectation, pleasure, and pain? These are merely phenomena of the body consciousness, transient and fleeting. When we understand that our true nature is Ananda—bliss—because we are the Atma, we realize that there is no suffering, no “person” to suffer, and no real distinction between joy and sorrow.

In this way, dharma (righteous living) becomes a continuous practice, not bound by time or circumstance but guided by an unwavering commitment to self-realization. The lessons we face, the challenges that arise, are merely stepping stones leading us towards our ultimate goal—liberation from the cycle of birth, death, and rebirth.

The question remains: Are we ready to engage with life as a student in the eternal classroom, embracing each lesson with open-hearted sincerity, guided by the grace of the guru, and ultimately discovering the boundless joy of self-realization?

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