Session 3 — IKS Certificate Course

Integrating Indian Knowledge Systems in Academia through NEP 2020:

A Vision for Civilizational Reclamation

Resource Person: Śrī Vinay Ji  Kulkarni

Moderated by: Nidhi Ji (NLD Platform)

Collaborating Institution: Śrī Guru Teg Bahadur Khalsa College, Śrī Anandpur Sāhib, Punjab

10-Day IKS Certificate Course

Welcome and Introduction

Recap of Previous Sessions

The last two sessions that all of us participated in — we sincerely hope those were fruitful for you. We started with a session on Patañjali Yoga Sūtra, which was extremely experiential, where all of us as a collective, as a group, participated in meditation, reflection, and expression of gratitude. Yesterday, our discussion went into Śrī Aurobindo’s idea of nation and nationalism, , wherein the lecturer wonderfully explained the ideas, philosophies, and values that Śrī Aurobindo envisioned for Bhārat.

Today, Vinay Ji -ji is going to speak on a very important topic: Acharya Devo Bhava — The Sacred Role of the Teacher in Rebuilding Bhārat. We had some discussion on what an appropriate topic could be, and all the ideas Vinay Ji -ji shared with me were very interesting in terms of discussions on pedagogy, discussions on the role of the teacher, and I’m glad he has chosen to speak on this topic.

Master’s Thesis and the Roots of Pedagogy

Out of all the areas where I’ve had some thinking done, I think teaching, pedagogy, and learning are the areas closest to my heart. My master’s thesis at the University of Arizona, where I was doing my master’s in systems and industrial engineering, was on teaching, learning, systems thinking, and mental models. My research committee was four professors who each had forty years of teaching experience, and I was presenting to them how it should be done. That was kind of ironical, but they really appreciated it.

I realized these thoughts and insights were also coming from IKS. In fact, one of the greatest teachers the world has ever seen is Śrī Krishna himself, and one of the greatest examples of amazing pedagogy is the Bhagavad Gītā itself — the Krishna-Arjuna Samvāda.

Diagnosis — The Current State of Education

Interactive Discussion: How Did We Get Here?

What do we want to talk about today? I want to try and make it interactive. Just to set context — why are we having to discuss this? Why are we in this state? Think of it as a diagnosis, etiology, prognosis, and cure. The current state of education — how did we get here?

Nidhi Ji: Vinay Ji -ji is asking: how did we get to today’s state of education? Any quick responses?

Participant Responses

• Prachi: Education is student centric.

• Participant: There is influence of western thoughts in the current state of education.

• Pallavi: English education — that’s the current state of education.

• Rajni: It is not skill-based education.

• Chandra Mohan-ji: Only subjects are taught; personalities are not groomed.

• Pallavi: Values are missing in today’s education.

• Umesh: Education is just for getting service — it has become too transactional in nature.

• Rajni: Curriculum is not revised on a timely basis.

Root Cause: Colonial Education and the Content-Container Gap

I think one of the core issues we are having today is that the person is not worked upon — only the content is the focus. The root cause is not merely a western influence; it is western education itself, put in place by our colonial masters. We got infected with it and rarely is an infected person able to cure himself. We had the methods, but we were in deep slumber, and slowly we’re waking up.

We are at the cusp where, while we’re going in the right direction, a lot of effort and attention is going into creating content. What’s happening is we’re replacing westernized content with Indian content. But our education system was not only about the content. It was also about the container — the person.

If I’m the teacher, my main concern is: what kind of seed or sapling do I have in front of me? Is it a sapling of a mango tree, a neem tree, or a banyan tree? Based on that, my dharma would be different, because each one has a different purpose, different potential. My purpose would be to help each of those saplings realize their full potential.

The purpose of the western education system was to create workers for the factories. Totally different. That is why we are not producing those Vivekānandas or Śrī Aurobindos anymore. But anybody born in this land — that potential is there, that ṛṣhi tattva is there.

Vidyā versus Śilpa

We always made a distinction between vidyā and śailpa. Śilpa is skill, but vidyā — sā vidyā yā vimuktaye — vidyā is that which leads to liberation- let’s just say liberation from false notions, ideas, beliefs and identities. In a typical western educational context, if you talk about mokṣa, it’s treated as a nonsensical idea. That happens because in the western model there’s a separation between the purpose of life and the purpose of education.

There’s a dichotomy between nature and man, life and nature, nature and divinity. A tripartite struggle is going on. To become truly Bhāratīya, we must drop the colonial lens and transcend those binaries. We must understand the concept of Ardhanarishvara — go beyond the duality, transcend and integrate the two opposing parts.

The Colonized Mind

What is the condition of a colonized mind? We think in binaries. When you think in binaries you observe that it is always pitting one part of nature against another. How can you pit one against the other? That’s why we have Ardhanarishvara. In nature, there is design. Everything has a very important role — even that squirrel in the Rāmāyaṇa had an important role. It is a beautiful creation, and everything has a role.

There is a separation between life purpose and purpose of education. Our culture is built on dharma, artha, kāma, mokṣa. The goal is mokṣa, but we don’t demonize desire. We don’t say desire is the root cause of suffering. We need to know how to handle desire and how to have sāttvic desires. First, we learn what is dharma. Once the buddhi is trained through dharma, then you generate artha through dharmic ways, and then kāma can be fulfilled through the artha generated through dharmic ways.

The “Transactionalization” of the Guru-Śiṣya Relationship

Another important thing that has happened is the transactionalization of the guru-śiṣya relationship. This is the biggest thing that has happened. It has become a transaction. The teacher is considered a service provider, and the student is a consumer. That is the biggest problem.

The Purpose of Education — Insights from Śrī Aurobindo and Avatāras

The Mind Must Be Consulted in Its Own Growth

Śrī Aurobindo offers an important idea: The mind must be consulted in its own growth. The idea of hammering the child into a shape desired by the parent or teacher is an outdated and less enlightened practice. Every person has within them something divine, something uniquely their own — a chance for strength and perfection in however small a sphere, which they can choose to embrace or reject. The task of education is to help the growing soul draw out that which is best within and make it perfect for a noble use.

Avatāras and Their Gurus: A Message for Teachers

Take the example of our avatāras. Śrī Rāma — who was Rāma’s guru? Vasiṣṭha. And we have the Yoga Vāsiṣṭha coming out of the dialogue between Vasiṣṭha and Rāma. Now, one question is: if he was an avatāra, why does he need a guru? Śrī Krishna also had Maharṣi Sāndīpani; he also had to go to gurukula. Why?

They come to show how to live through their own life. And secondly, it is also a message to teachers: see each student as an avatāra, a potential Rāma or Krishna. See the divine in the student. Don’t see the student as a stupid, lowly creature that you’re going to educate and enlighten.

The beauty of the relationship between Vasiṣṭha and Rāma — knowing that Rāma is an avatāra, knowing the divinity, Vasiṣṭha still executes his role as a teacher, only to awaken the divinity that is already there. Think of each student as a Rāma. The divinity is already there. How are you going to awaken it? For that, certain sādhanā is needed for the teacher. If the transformation has not happened in you, how are you going to bring it about in somebody else?

The Teacher as the Eternal Student

The attitude with which you teach matters. While teaching, you are also learning. I’m going to reference a book which is not from India or by an Indian author, but it’s interesting: Illusions by Richard Bach. Inside that book, there is a section called the Messiah’s Handbook. It says: you teach best what you most need to learn.

Even Dattātreya, the guru of gurus, said: be a śiṣya all the time. That is what my guru also said. When there is a class going on, you are taking on the role and executing that role, but don’t be locked into the idea that you’re the guru. Let there be a two-way flow of knowledge.

Elements of Pedagogy

Interactive Discussion: Who Is a Teacher?

What is a teacher? What is a teacher’s role? Who is a student? What is the relationship? What is knowledge? What is teaching? What is pedagogy?

Participant Responses on the Teacher’s Role

• Sheetal: Teacher is a torchbearer.

• Sunman: Teacher is one who inspires the students to learn, to gather knowledge. More than a person who gives skill, a teacher is a person who inspires students to learn.

• Pragi: Teacher is a person who makes learning possible and has a capacity to change behavior of the student.

• Pallavi: A gandhār — a guide.

• Rajni: Teacher is someone who imparts knowledge with learners.

• Chandra Mohan: Teacher is a friend, philosopher, guide.

• Murugal: Teacher should be a holistic guide.

• Arpit: Teacher kindles and nurtures curiosity of the child and guides them in a proper direction.

• Kalpana: Teacher is a facilitator.

• Dr. Mudita Agnihotri: Teacher is a person who transforms someone.

• Dr. Shailaja: Teacher is a medium.

The Transformation Question

Those are all beautiful responses. Now I want you to think: if a teacher is going to be one who transforms, then what should be the quality? What should be the level of consciousness of such a teacher? How many teachers are there in India? Out of the total number, what percentage are the type that actually help to transform students?

• Participant: 25%.

• Dr. Shailaja: 0.1% only.

How many of you can honestly say you have been able to transform your students?

Two or three teachers raised their hands. Dr. Sadvi responded: not much.

The US Study: Why Teachers Don’t Teach the Way They Know They Should

There was a study done in the US. They studied 4,000 teachers and professors. These professors were asked: how should students be taught? What is the correct way of teaching? They all said it should be experiential, nonlinear, and so on — all the things we normally tend to say about how to make it easy for students to understand.

Then the researchers went and sat in their classrooms and observed how they were teaching. They found that a very small percentage — or probably none — were teaching the way they said students should be taught.

They tried to find out why. The conclusion: people tend to teach the way they were taught. Even when you’re going through your studies and somebody’s teaching you and you’re already feeling they’re not doing it the right way, and you tell yourself, ‘When I get an opportunity, I’ll teach differently’ — when the time comes, people end up teaching the way they were taught.

This cycle has to be broken. We need a whole generation of teachers who are taught the way they need to teach.

Mental Models and Perception

What Is a Mental Model?

When I ask the same question to ten different people, there’s some processing that happens in their mind, and out comes an answer. More often than not, the ten answers are going to be different. Why is that?

• Suman: Mental model means perspective.

• Arpit: It’s a sort of framework on how we solve problems.

• Abhishek: Nature and mindset.

I’m using it in the sense of your combination of samskāras, your svabhāva, and so many different things that make up the lens through which you see the world. Nature and nurture, both.

From an Indian perspective, your life did not begin when you were born in this lifetime. It has been going on, and you’re carrying samskāras and vāsanās from so many lifetimes. This worldview has been taking shape over a long time. But then when you’re born, your parents, grandparents, teachers, and everyone around you pass on certain ideas, thoughts, views of the world — what is safe, what is not safe, cause and effect, this is friendly, that is not, this is good to eat, that is not — all these things go on to shape your mental model.

By the time a person begins to think, there is a whole layer upon layer of thought that is undigested, ill-formed — in whatever shape — that’s been passed on from different people. So, when you start thinking, your first thought is built on those layers. As you grow, you never examine this layer. It’s like the basement — the door is always closed. You never evaluate the contents of that basement, but it’s always there and it’s influencing your thought.

The Teacher’s Role in Mental Model Transformation

Part of the role of the teacher is to expose these mental models and bring out the assumptions on which they are based. When you hold those assumptions side by side with facts and reality, the person holding those mental models is more likely to be willing to adapt and change.

Unless the mental model changes, no true learning takes place. It is all just surface learning, and that is exactly what is happening with our current education system. You can go through sixteen or twenty years of education, but it still has no impact on your thought process. Even after all that education, if somebody came from a regressive thinking family, they still carry the same thought process. The education had no effect.

You Become the Object of Your Meditation

One other idea I want to share: you become the object of your meditation. If you understand this, you can apply this construct to understand most of what we call sanātanī culture and civilization. I become that which I meditate upon.

Knowing this, so many systems were built to keep on elevating our consciousness. The whole objective of the civilizational system we created is the elevation of human consciousness. Nārāyaṇa-tattva — that’s what it is. And then śravanā, manana, Nidhi Jidhyāsana — the fundamental process of learning in our culture.

Reimagining the Classroom, Subject, and Textbook

The classroom: Space, Shape, and Energy

Teaching and education must be made free of the dependence on a classroom—not bound by a classroom.

But I know you all work for a school and must teach inside a classroom. So, think about how the classroom setting can be made more interesting. I have experimented when doing workshops — with small kids, teenagers, young adults, middle-aged people, CEOs, senior executives — no matter who it is: when people sit in a square, typical classroom format, it creates a particular kind of learning atmosphere. When you make people sit in a circle, it’s different. A semicircle, it’s different. A triangle, it’s different.

I looked at the shapes of the homakuṇḍas. You have different shapes for homakuṇḍas, and what is the effect of those shapes? I found a correlation. I generally prefer a circular format where there’s no rows of people one behind the other — more of a 360-degree view or a semicircle.

Also consider what kind of pictures are on the wall, how you can create the right environment.

The Subject: Reconnecting Knowledge to Life

Nature, existence, and reality are a continuum. They are not broken up into subjects. As we are speaking right now, biology is happening, chemistry is happening, physics is happening, mathematics — everything is happening. But in a mathematics class, the teacher says ‘don’t talk biology here,’ and in a physics class, the teacher says ‘don’t talk civics here.’ It’s all bifurcated.

Because of this conditioning, when people come out, they’re not able to look at life as a whole. They’re not able to think at a systems level. That is the biggest problem. Indians were masters of systems thinking. When I was doing my research in the US on systems thinking, I told my professor that I don’t think Forrester, who is credited with systems thinking, was the real creator of this — it comes from India. And he agreed with me.

They’ve taken very essential branches of knowledge and removed the prāṇa from them, made them dry and disconnected from real life. That’s why students feel that going to school is drudgery, a pain, and they ask: what is the use of all these things in my life? Your job is to reconnect the subject to life before you start teaching it. Teach your curriculum, follow the structure your school has given you, but initially have an orientation — set the context, put the prāṇa back into the subject, connect it back to life, and then teach.

Define the role and use of the textbook

Our modern education is fixated on the textbook. Students are learning entire textbooks by heart. Somewhere in the beginning of the course, during your orientation, you must set the context: what is going to be the role of the textbook in this course? How much importance are you going to give it? How are you going to use it?

If your school is autonomous and gives you some freedom, prescribe other reading materials from our own sources in addition to the prescribed textbook.

The Process: Mapping the Learning Journey Through Mental Models

What is going to be the learning journey of students through your course? You must map it out — from where to where? At the beginning, you must capture their existing mental models. It might be the same course you teach every year, but every batch of students is going to be different. Every time, it’s a new experience.

Based on your understanding of the mental models of the current set of students, you’ve got to map out a journey that evaluates their mental models, helps them evaluate their own mental models, helps them evaluate the mental models of their classmates, and your mental models. You’re all learning from each other. You must map out that journey of mental model transformation. For that, your concepts, your ideas, your basics must be rock solid.

Developing Your Own Creative Teaching Methods

If you want to develop your own creative, innovative teaching methods — because that is where the innovation really needs to happen — this could be like a three-day workshop. If somebody’s interested, we can conduct one where everybody can walk out with their own manual of innovative teaching methods. But I’ll go through the key elements very quickly.

Key Elements for Innovative Pedagogy

First, write down for yourself your definition and understanding of knowledge and its purpose. Be able to clarify the context of education and knowledge for your students. Differentiate between content and knowledge. When we say jñāna, it is basically knowledge of the self. Knowledge of the world is vijñāna. For us, both were important. As Ādi Shankarāchārya said, we’re interested in both material and spiritual progress of a human being — ābhyudaya and niḥśreyāsa. Pravṛtti and Nivṛtti both. You must have clarity on what is vidyā and what is śilpa. You can think of it as the meta concept and its application.

Activation of the Learner

This is the most important concept I want to leave you with. Just because fifty students are sitting in your class physically doesn’t mean fifty students are there. You must do a check-in every time: how many of them are mentally present? You need a process that brings them completely into the class, paying full attention to what you’re going to teach.

I call it the activation of the learner. You may find that you came to teach something, but the students cannot receive it. Then you must drop whatever your plan is and work on the student — relieve them of whatever is causing distress and bring them back into a state of high receptivity. And then, only then, teach. The same thing applies for meditation: they say don’t meditate when your mind is very disturbed. Get into a calm, peaceful state first.

You also must establish the sacred relationship between teacher and student. Spend some time with them early on. Read up on neuroscience, which is proving a lot of things we already knew. Work on identifying, exposing, and exploring mental models. Matching teaching and learning styles is another element — but in general, if you make it very interactive and experiential, you’ll cover most learning styles.

Personalize the lessons for the learners

Whether you have a mango tree, a neem tree, or a banyan tree — the svabhāva of people are different. The challenge for the teacher is: you are teaching the same subject to all fifty students. Think about how are you going to make it meaningful for each person who is so different?

Know Your Learner Exercise

My suggestion: do a ‘Know Your Learner’ exercise at the beginning of the class. Ask them: Tell me about yourself. Where were you born? Where did you grow up? Tell me about your parents, how they raised you, what they taught you. Tell me about the environment in which you grew up. How would you describe your life up to this point? What have been the major highs and lows? What have been your greatest achievements?

Has anybody here been part of a course where they were asked these kinds of questions?

Nidhi Ji: Probably not.

And has any teacher here done this kind of exercise with their students?

Shubhangi: Yes, ma’am. I have done this exercise with my students before starting my class. Any new session, I interact with them first to know their minds — what kind of thought process they carry — and then I start my lecture.

That’s wonderful. What is the class size?

Shubhangi: Approximately 60 to 80 students.

So, you would need two or three sessions just to get to know people and go through everything.

Chandra Mohan: Namaskar. I am involved in competitive coaching. First, I do it not orally. I introduce myself and ask them in writing — where they have been born, their educational qualifications, their parents’ background, whether they come from a rural or urban background, their interested areas, their favorite hobbies. First, I keep those things written on paper. Later, after five or six days of the course, whoever is lacking something, I personally contact and interact with them. This is my model, very humbly and honestly, I’m saying.

That’s good. I think you can take it up one notch further — have office hours where each student can come and meet you one-on-one. Not directly going into counseling and teaching. Just creating a safe space where the student feels safe to come and discuss anything with you.

The Upadeśa-śravanā-Manana- Nidhidhyāsana Model

A Two-Way Framework for Teacher and Student by Vinay Kulkarni

Everybody knows about śravanā, manana, Nidhi Jidhyāsana. I have slightly modified it. There’s a two-way model: what the teacher does and what the student does.

1. Upadeśa-śravanā (Teaching and Listening)

First is Upadeśa — the teacher’s essential teaching. śravanā here is listening. Not simply listening but we want full body listening listening deeply, intently, and with śraddhā.

You may have any kind of material, but you must boil it down to: what is the ultimate truth of this subject? What is the boiled essence? What is the thing I can be sure every student will walk away with? Boil it down to the most essential part and convert that into your upadeśa. Meditate on it and test it out in your own consciousness — do you honestly believe that? Do you understand it? Bring it to that level.

2. Manana and Chintanā (Reflection and Contemplation)

This is deep reflection and contemplation. This is the most powerful faculty we have, and it doesn’t get developed in the modern education system. Structure every classroom so that after the upadeśa, there is time for manana and chintanā. Students should be able to reflect and contemplate: Is this true in my own life? Can I find examples? Can I find illustrations? How can I put prāṇa back into this subject? How can I find correlations in my real life?

3. Samvāda-Satsaṅga (Dialogue and Sacred Association)

Everybody thinks satsaṅga means going to some temple and hanging out with saffron-clad people. But Ādi Shankarāchārya explained in Vivekachūḍāmaṇi: it is evident that a student silently sitting like a statue, even before the greatest of teachers and for an endless period, can have no benefit of any spiritual evolution. The student must rub his ideas and thoughts against the experienced head and heart of the teacher and gain for himself a polish, a fragrance, at once divine and perfect. Discussion is the heart of satsaṅga.

There is a format, a way it is done. Even Śrī Krishna is not simply saying ‘Here is the deal, just take it and follow.’ There are no commandments. Arjuna can go on asking as many questions as he wants. It takes eighteen chapters to clarify his doubts. Krishna is demonstrating how to be a teacher with lot of patience, lot of empathy, showing different aspects of the same thing, teaching the same truth in different ways, but finally leaving the decision to the person.

For this to happen, the teacher needs to be very secure in his own knowledge. The teacher also needs to honestly be able to say what he knows, what he doesn’t know, and demonstrate that kind of honesty to the students.

4. Sādhanā-Nidhi Jidhyāsana (Practice and Internalization)

Normally it is just Nidhidhyāsana. But Nidhidhyāsana is not possible if you don’t have a sādhanā practice. Incorporating sādhanā into your own life and into the teaching itself is very important, and it’s possible.

The purpose of the teacher is not to make the student dependent on the teacher, the textbook, the exams, or the school. The purpose is to make the student independent, dependent only on his own mind, on his own self. For that, you must become that. If you’re not at that level, this is where the gap is.

Nidhidhyāsana is meditating on the teaching and internalizing it, making it a living truth. Unless that happens, the subject has no meaning in my life and it’s a waste. How can you convert that into something in the student’s life? Incorporate it into their dinachāryā. Find a way where at least one part of your course, one element, becomes part of their dinachāryā — then it has something to offer in their life.

Summary of the Framework

Upadeśa → śravanā → Manana → Chintanā → Samvāda-Satsaṅga → Sādhanā-Nidhi Jidhyāsana

You can take any subject and apply this framework. First, the teacher boils the material down to its essential truth and delivers the upadeśa. Then students listen with śraddhā, reflect and contemplate, engage in structured dialogue with peers and teacher, and finally internalize it through sādhanā, making it a living truth in their daily life.

Questions and Discussion

Question 1: Is This Practical in the Modern Era?

Participant: You are talking about all these things. These are the old things. Now, in the modern era, is it possible to follow all these things? The students follow social media and technology. Practically, this is not happening. Teachers and students rely mostly on the textbook.

That is what we started off with — it’s not happening, and it needs to happen. In my own personal experience, because I’ve taught kids of various ages, you’ll be amazed — even six-year-old kids are so self-aware and perceptive. When we opened up samvāda, the groups were age 6 to 14, and six-year-olds were having samvāda with 14-year-olds. We have prejudged and misjudged them.

Nidhi Ji: I would just like to add: all that Vinay Ji  has suggested is quite feasible and possible in the so-called modern era. Maybe we are not trying enough. If we put in systematic efforts based on the ideas Vinay Ji  has shared about mental models, making the classroom more engaging, and bringing Indic approaches — it does work. We just have to make it more consistent, as Vinay Ji  rightly said, ensuring that at least some idea or practice becomes part of the students’ dinachāryā.

When I was teaching IKS to my students, by the end of the semester they were really interested. They were so self-motivated that they wanted to explore the subject on their own — architecture, Nāṭyaśāstra, Bhagavad Gītā, urban planning from an Indic perspective. I think even in the modern system with all its constraints, there are opportunities to make a difference. We just have to plan our time well.

Me: During COVID, I used to sit in Zoom classes with my daughter. I noticed that teachers were under pressure to cover the curriculum. They had fifty slides and felt they had to rush through all of them. The focus was on ‘I need to finish my thing and get the tick’ rather than on what was happening to the students. But if they could boil the fifty slides down to one slide — what is the fundamental, essential truth of this? — and cover that first, then spend more time on the two or three fundamental truths about the subject, you can do śravanā, manana, Nidhi Jidhyāsana, you can go deep. Twenty-five percent of it you can do in class; the rest you can do in other ways.

Question 2: How to Get Students Away from Mobile Games?

Prachi: How can we get rid from the mobile game habit among students during free time, even in the gap of two lectures? How can we motivate them to read books rather than engage in mobile surfing?

A lot of this is also the parents. First, parents are giving them the phone. I had to give a phone to my daughter because she’s always going to dance classes and going far away, and we needed to have a way to stay in touch. But you must find ways of regulating that and making other things more attractive, which means parents must be very involved. This problem happened because the phone became a babysitter. The phone became the only way the child would eat. Parents started relying on it when the child was a baby, and now to fix it is very hard.

Question 3: Teachers, AI, and Undisciplined Students

Abhishek Namo: New students are very influenced by AI. What character and image must a teacher have at this point? And when we teach in institutions where multiple students are undisciplined, what should be the teacher’s attitude?

First, look at the students as each of them being a potential avatāra. Let me give a real-life example.

I went to a business school for a whole day of presentations. The students were making a lot of commotion, throwing darts — it looked like a rowdy high-school crowd. The teachers looked as if these were totally useless characters. Everybody was using PowerPoint and was more interested in their own slides and how much time was left.

When my turn came, I said I would not use the PowerPoint. Let’s just have a conversation. I took up one topic, and we started having a dialogue. I asked them, ‘What do you think about this?’ We just started talking. The same group of people — they were engaged for 30 to 45 minutes, all of them. They wanted to keep talking after the event. Night and day difference.

The biggest problem is that what you’re teaching and what they’re facing in their life — there’s no connection. I started with asking them: tell me about your life. What is going on? What is bothering you right now? Four or five people started opening up. ‘I’m worried about what’s going to happen after I graduate.’ ‘Why are you worried?’ ‘I’m worried I might not get a job.’ ‘Why do you think you won’t get a job?’ We went on talking like this. Everybody got pulled in. After some time, there is reason to bring in a structured element too. It’s just a matter of how you engage with them.

Nidhi Ji: Rapport building and helping them be part of the safe space — that’s also very important. It may seem challenging initially, but over time it works. Each teacher has their own unique approach and style.

Closing

Nidhi Ji: It’s been a wonderful session, very interactive, fruitful dialogues we have engaged in. Through Vinay Ji -ji’s vast experience in the field of education and his multifaceted experience in business, entrepreneurship, and running so many successful dharmic initiatives, we were able to procure insights we can take to our classrooms and probably do a better job as teachers — especially in the process of decolonization, in the process of integrating Indic traditions, and in the preservation of our civilizational heritage.

I am deeply grateful to Vinay Ji -ji. You can follow Vinay Ji  on LinkedIn. I would urge everyone to please subscribe to his newsletter on LinkedIn. If you are able to read what he’s writing in the newsletter, I think a lot of us can use that as a tool in the classroom — discuss these aspects and take IKS forward into the classroom, because IKS in action in the classroom is what we are all looking at.

Closing Remarks

Thank you so much. Really great audience. And I must say, Nidhi Ji-ji, you’re a fantastic moderator — from what I’ve seen so far, one of the best.

Nidhi Ji: Thank you so much, Vinay Ji -ji. Thank you, everyone. You are a wonderful group, wonderful audience, and great learners. We are so happy to be together through this platform.

The post Acharya Devo Bhava first appeared on Vinay Kulkarni.

What if everything we thought we knew about success, progress, happiness, and even health was built upon borrowed assumptions—mental constructs we never consciously chose? What if the very framework through which we perceive reality was shaped not by cosmic truth but by historical accidents and colonial legacies?

This is not a philosophical exercise. This is the ground beneath our feet.

The Invisible Architecture of Perception

We rarely question the lenses through which we view the world. Yet these lenses—our mental models—determine everything. They shape what we consider valuable, what we pursue, how we measure progress, and ultimately, who we become. The idea and concept of life itself, the purpose of human existence, the source of truth, the nature of happiness, the relationship between individual and society—all of these rest upon foundational assumptions that most of us have never examined.

Consider just a few of the questions that lie at the heart of every civilization’s worldview: Is happiness an individual pursuit or a collective endeavor? Is wealth accumulation a sign of progress or a symptom of imbalance? Is time linear, marching relentlessly toward some future destination, or cyclical, breathing through the eternal rhythms of creation and dissolution? Is death an ending or a doorway?

The Western paradigm offers one set of answers. Indian Knowledge Systems offer another. And the difference is not merely academic—it is civilizational.

The Dharmic Framework: A Different Operating System

The Bhāratīya worldview rests upon a sophisticated understanding of reality that cannot be reduced to religious belief or cultural practice. It is, at its core, a comprehensive framework for perceiving, engaging with, and transforming existence itself.

Where modern frameworks separate the secular from the sacred, the material from the spiritual, the individual from the collective, Dharmic thinking recognizes these as inseparable dimensions of a unified whole. Dharma is not religion in the Western sense—it is the cosmic law that governs all existence and derives from the natural order (set of governing principles) that sustains life at every level, from the movement of galaxies to the beating of a human heart.

This distinction matters profoundly. When we speak of rule-based ethics versus consciousness-based ethics, we are pointing to two fundamentally different orientations toward moral life. Rule-based systems create external frameworks of do’s and don’ts, policed by authority and enforced through punishment. Consciousness-based ethics emerge from an awakened awareness of interconnection—when we truly see that the boundary between self and other is illusory, compassion becomes not a duty but a natural expression of being.

Our current sustainability Crisis

We are in this situation because through many colonial and other processes the whole world followed the lead of the west and started operating in the “Artha-Kama” plane and totally forgot about Dharma – The Harmonizing Principle and Moksha – The Elevating and Liberating Principle. Unlimited desires and Limited natural resources. This is the result of unstable minds leading weak minds to chase a model of sustainability that is inherently unsustainable. That inner conflict spills out into the world. One planet is not enough. More planets are needed to satiate the untenable greed of a humanity operating without control or responsibility. There is an urgent need for powerful political and business leaders to work on their own antahkarana. Chitta Shuddhi is the need of the hour. Let Viveka dawn and prevail.

Purifying the Chitta: The Inner Technology

Patañjali’s definition resonates across millennia: Yogaḥ citta vṛtti nirodhaḥ—yoga is the cessation of the fluctuations of the mind-stuff. But this is not mere psychological technique. It is the recognition that all external transformation begins with inner purification.

The antaḥkaraṇa—our inner instrument—comprises four distinct faculties: manas (the processing mind that receives sensory input), buddhi (the discriminating intellect that evaluates and decides), ahaṅkāra (the sense of individual identity that claims ownership), and chitta (the storehouse of impressions and memories that colors all perception).

Each of these requires specific attention. Stabilize and direct the manas so that attention flows consciously rather than being hijacked by every passing stimulus. Sharpen and train the buddhi for viveka—the capacity to discriminate between the eternal and the ephemeral, the real and the apparent. Dissolve the ahaṅkāra through practices that expand identity beyond the narrow confines of the individual body-mind to embrace unity consciousness. And most fundamentally, purify the chitta—for it is the accumulated impressions stored here that create the gravitational pull of past conditioning.

This is yoga sādhana. Not the physical postures that have become synonymous with yoga in contemporary fitness culture, but the complete technology of inner transformation that our ṛṣis developed and refined over millennia.

Individual and Collective: The False Dichotomy

One of the most insidious mental constructs of modernity is the opposition between individual freedom and collective welfare—as if what benefits me must somehow diminish you, as if life were a zero-sum game played out across scarce resources.

The Dharmic understanding reveals this as an illusion born of limited perception. Individual happiness is, in truth, a collective pursuit. When we recognize our fundamental interconnection, we understand that a polluted environment sickens all bodies, that widespread suffering disturbs all minds, that collective unconsciousness dims every individual awareness. The pursuit of purely personal happiness within a suffering world is like trying to create a pocket of pure air within a burning building.

Equally, collective welfare is an individual pursuit. The great ones—Ādi Śaṅkara, Vyāsa, Vasiṣṭha, Ramaṇa, Vivekānanda, Aurobindo—did not distinguish between their own liberation and the upliftment of humanity. They understood that the highest expression of individual evolution is the capacity to serve loka saṅgraha—the welfare of all beings.

This is the profound mathematics of Dharmic life: Individual Happiness + Collective Welfare = Dharmic Pursuit. The pursuit of truth and knowledge leads to the state of the sthitaprajña—one of stable wisdom—naturally oriented toward universal good. The pursuit of wealth, tempered by vairāgya (dispassion) and karuṇā (compassion), becomes not accumulation but circulation for collective flourishing. The pursuit of security transforms into the protection of jñāna (knowledge) and artha (resources) for future generations. The pursuit of beauty becomes the creation of rasa and ānanda—aesthetic delight that elevates consciousness.

Decolonizing the Mind: The Essential First Step

Before we can build anything new, we must see clearly what already occupies the space. The task of decolonization is not primarily political or economic—it is, at its root, a matter of consciousness. We must learn to identify the borrowed mental constructs that masquerade as common sense, the imported assumptions that we have mistaken for universal truth.

This requires a particular kind of attention. What surprises you? What delights you? What depresses you, elevates you, destabilizes you? These emotional responses are doorways into the unconscious architecture of your worldview. Every strong reaction reveals an assumption, a belief, a conditioning that you have taken for granted. Ask why. Keep asking until you reach the bedrock of borrowed beliefs.

Then comes the harder work: dismantling unnatural, illogical, and alien mental constructs regarding health, wealth, happiness, success, progress, and growth. Not replacing one ideology with another, but developing a mind capable of thinking independently—a mind grounded in ṛta, the cosmic truth, and aligned with the natural order that sustains all existence.

The goal is not to become Bharatiya in any superficial sense—to change costumes while keeping the same mental furniture. The goal is to develop a Bharatiya shastric dṛṣṭi—a way of seeing rooted in the profound understanding of prakṛti and puruṣa, of the manifest and the unmanifest, of the eternal dance between consciousness and energy that creates, sustains, and transforms all worlds.

The Panchakosha Paradigm

When we look at our cultural assets we can slot each one of them into one of the five koshas. We will find that our cultral assets, which include rituals, customs, traditions and processes were designed to slowly lead us from the Annamaya to the Anandamaya kosha, be it the food we ate, how it was prepared, the temples we built, the murtis we worshipped, the houses we lived in, the clothes we wore, the professions we chose, the cities we designed – every aspect of life was carefully crafted such that even the lowliest creature amongst us would be slowly truding towards the mokshic ideal, day by day, hour by hour and task by task. Such compassion. Such Karuna. So much love for everyone!

Mokṣic Design: The Wheat and the Chaff

Here lies perhaps the most radical insight of Dharmic thinking: true material prosperity cannot be achieved through material goals alone. The pursuit of material success, disconnected from spiritual evolution, inevitably leads to imbalance, exploitation, and ultimate collapse. We see this playing out across the contemporary world—environmental devastation, social fragmentation, epidemic loneliness, and a pervasive sense of meaninglessness despite unprecedented material abundance.

The ancient understanding reverses our modern assumptions. Design based on mokṣic goals—liberation, expanded consciousness, unity with the cosmic order—naturally generates material well-being as a byproduct. This is not wishful thinking but cosmic law. When we align with the fundamental frequencies of reality, when our actions emerge from dharmic consciousness rather than egocentric grasping, resources flow, communities flourish, and even the earth responds with abundance.

No wheat without chaff, as the saying goes. The chaff is not waste to be eliminated but an integral part of the process. True material growth and progress require a model based on spiritual goals. Knowing this, our ancestors invented various forms of yoga, vidyā, śilpa, and kalā—paths of discipline, knowledge, craft, and art that simultaneously served material needs and spiritual evolution. Every potter, every weaver, every farmer understood their work as sādhana, their profession as a doorway to the divine.

How did the cow get into the ditch?

The first exercise we need to do after donning decolonized lenses is to understand how we got into this position in the first place. Evaluate our mental models and see what needs to be thrown out. What is valuable and what is not. Then we need to make sure our cow does not get into the ditch again. For that we need to make sure our future generations are free of these colonial lenses.

Envisioning a Sustainable World from First Principles

Truth based on cosmic order. Dharma based on cosmic truth. Stable mind nurtured by dharmic imperatives. Stable mind combined with cosmic consciousness creating sustainable growth and evolution for all beings.

This is the sequence. This is the only sequence that has ever worked, the only foundation that can support lasting civilization. Every attempt to build sustainable systems upon unstable foundations—whether materialist ideologies or superficial reforms—eventually collapses under the weight of its own contradictions.

Stability rooted in cosmic order and truth is the basis of sustainable growth and evolution for humankind. Not stability imposed through control, not order maintained through fear, but the natural stability that emerges when individual consciousness aligns with cosmic consciousness, when human systems reflect rather than violate natural law.

Testing Our Decolonized Vision

Once we begin to see through dharmic eyes, the contemporary world appears very different. Physical health crises, mental health epidemics, societal conflicts, geopolitical tensions, environmental pollution, overcrowding of cities, traffic problems, deforestation, resource scarcity, youth alienation in the face of technology and social media—all of these reveal themselves not as separate problems requiring separate solutions but as symptoms of a single fundamental disease: disconnection from cosmic order.

Each of these challenges becomes an opportunity to test our developing vision, to create new solutions that emerge not from the same consciousness that created the problems but from the expanded awareness that sees connections, patterns, and possibilities invisible to the fragmented modern mind.

This is the invitation. Not merely to study Indian Knowledge Systems as historical curiosities or philosophical abstractions, but to inhabit them as living ways of seeing, being, and healing. To allow these ancient frameworks to reshape our perception, reorient our priorities, and reconnect us with the cosmic rhythms from which modern life has so profoundly disconnected us.

The world does not need more solutions generated from the same consciousness that created our current crises. The world needs minds that have been transformed, visions that have been clarified, hearts that have been purified. It needs human beings who have done the inner work necessary to perceive reality without the distorting filters of borrowed assumptions and colonial conditioning.

This is the path forward. This is the re-imagining that our times demand. Not a return to some idealized past, but a conscious recovery of timeless principles—adapted, applied, and embodied in response to the unique challenges of our present moment.

The ancient wisdom awaits. It has always been here, patiently waiting for minds ready to receive it, hearts open to its transformative power. The question is not whether these teachings are relevant—their relevance grows more apparent with each passing crisis. The question is whether we are willing to do the difficult inner work required to receive them, embody them, and transmit them to a world desperately in need of a new—or rather, very ancient—way of seeing.

Vinay P Kulkarni is the Founder & CEO of ALCHMI Strategy Consulting, E-com Elephant E-Commerce Tech Services, and Vedikzen Ventures Pvt. Ltd., which houses Indic civilizational initiatives including The Upadesha Academy, Darshana Books & Gifts, Samvada Bistro, and the Shastra Research Lab.

The post Viewing the World Through Indian Knowledge Systems: From Ancient Wisdom to Living Ways of Seeing, Being, and Healing first appeared on Vinay Kulkarni.

This is the fundamental paradox of creativity – the more we demand certainty from it, the more elusive it becomes. True innovation thrives not in the safety of guaranteed outcomes, but in the wild territory of the unknown.

The Trust-Creativity Connection

Creativity demands something most of us struggle to give: unwavering trust in the process itself. It requires us to step into uncertainty with confidence, knowing that somewhere in that messy, unpredictable journey, something beautiful will emerge.

Think about it. When was the last time you created something truly remarkable while gripped by fear? When did doubt ever lead to breakthrough? The answer is simple – it doesn’t. Fear and creativity are like oil and water; they simply don’t mix.

This isn’t about blind optimism or naive confidence. It’s about developing what I call “creative faith” – the deep belief that no matter what constraints you face, no matter what resources you lack, you possess the ability to conjure something meaningful from the raw materials of your circumstances.

The Kitchen Philosophy: Cooking Without Recipes

My relationship with cooking taught me everything I needed to know about creativity. I never follow recipes. Instead, I walk into my kitchen and survey what’s available – a few vegetables past their prime, some leftover rice, maybe a handful of spices. Then something magical happens.

Where others see limitations, I see possibilities. That missing ingredient? It’s not a roadblock; it’s an invitation to innovate. When I can’t find cardamom, I reach for cinnamon. When there’s no cream, coconut milk becomes my new best friend. These substitutions don’t diminish the dish – they transform it into something entirely unique.

This kitchen philosophy extends far beyond cooking. It’s a metaphor for how we can approach every challenge in life. The question isn’t “What do I lack?” but rather “What can I create with what I have, right here, right now?”

When Creativity Becomes Essential

Creativity isn’t just a nice-to-have skill – it becomes absolutely essential when we find ourselves in specific situations:

When constraints multiply and resources dwindle. This is when creative problem-solving shifts from luxury to necessity. The startup with no budget that revolutionizes an industry. The teacher with outdated textbooks who creates an engaging curriculum from everyday objects. The artist who produces masterpieces from discarded materials.

When complexity overwhelms conventional thinking. Traditional approaches crumble under the weight of truly complex problems. Climate change, urban planning, human relationships – these challenges demand creative solutions that transcend linear thinking.

When failure becomes the norm. After every conventional approach has been exhausted, creativity emerges as the final frontier. It’s the last card we play when everything else has failed, and often, it’s the ace we should have played first.

When stakes reach critical heights. High-pressure situations paradoxically create the perfect environment for creative breakthroughs. When everything is on the line, we access reserves of innovation we never knew existed.

What are some qualities of a Creative Problem Solver?

After years of observing creative minds in action, certain patterns emerge. The most effective creative problem-solvers share distinct characteristics that set them apart:

They find joy in complexity. While others flee from complicated situations, creative problem-solvers lean in. They see puzzles where others see problems, opportunities where others see obstacles.

They embrace constraints as creative catalysts. Limited time? Perfect. Restricted budget? Even better. They understand that constraints don’t limit creativity – they focus it.

They carry creative confidence like a badge of honor. This isn’t arrogance; it’s a deep-seated belief in their ability to find solutions, regardless of circumstances. They’ve trained themselves to trust the process, even when they can’t see the destination.

They approach problems with beginner’s mind. Preconceptions are creativity killers. The best problem-solvers set aside what they “know” to be true and approach each challenge with fresh eyes.

They think in systems, not fragments. They see connections where others see isolated events. This systems thinking allows them to identify root causes and create solutions that address multiple issues simultaneously.

They possess emotional detachment from problems. While they care deeply about finding solutions, they don’t become emotionally entangled in the problems themselves. This objectivity allows them to see clearly and think freely.

The Anatomy of a Creative Problem Solver

A true creative problem solver is not just a thinker—but a seer, a synthesizer, a quiet rebel, and often, a spiritual warrior in the field of ideas. Here are the distinct qualities that set them apart:

Finds Joy in Solving Problems
They don’t merely tolerate problems—they’re magnetized by them. To them, every challenge is an opportunity in disguise, every knot a riddle waiting to be untangled.

Loves Complexity, Yet Seeks Elegance
They’re not intimidated by layers, ambiguity, or interwoven variables. They dive into complexity—but their art lies in distillation. They can untangle the most intricate threads and weave a pattern so clear, it feels obvious in hindsight.

Stays Grounded Amidst Constraints
Where others freeze, they flow. Limited time, scarce resources, uncertain data—these don’t cripple them. Instead, constraints sharpen their focus and awaken their ingenuity.

Carries Creative Confidence Like a Quiet Fire
They may not have all the answers at the start, but they trust that something will emerge. This isn’t arrogance—it’s inner assurance, born of experience, reflection, and repeated leaps into the unknown.

Approaches Problems with Fresh Eyes
They consciously set aside old labels, prior judgments, and ready-made frameworks. Each problem is a new landscape, not a battlefield to deploy familiar weapons.

Refuses to Push Pre-Fabricated Solutions onto Ill-Defined Problems
They listen to the problem before speaking into it. They don’t rush to answer a question that hasn’t been fully understood yet. They honor ambiguity and let clarity emerge.

Thinks in Systems, Not Silos
They see relationships, feedback loops, root causes. While others tackle symptoms, they trace the arteries of the issue back to its heart.

Designs with Empathy, Not Just Intellect
As a design thinker, they consider human needs, behaviors, and emotional truths. Their solutions aren’t just efficient—they resonate, adapt, and serve.

Thinks Outside the Box—Because They See There Never Was a Box
They don’t just defy categories—they dissolve them. They read between the lines, behind the lines, and sometimes invent new alphabets.

Thinks Clearly—Beyond Labels, Concepts, and Boxes
They follow the principles laid out in The Art of Thinking Clearly: They observe without naming, perceive without bias, and hold space for truth to unfold without distorting it through concepts.

Perceives What Others Miss
They have a refined radar for the subtle and the overlooked. A single data point, a flicker of emotion, a missing assumption—these are their portals to breakthrough.

Holds the Problem at Arm’s Length
They care deeply, but don’t get entangled. Their objectivity isn’t cold detachment—it’s clarity with compassion. They don’t drown in the problem; they study its currents and navigate through.

Is Unattached to Outcomes, but Committed to the Process
They don’t measure success by validation or applause. They measure it by alignment—with truth, with insight, with integrity.

Knows How to Go Deep—and Then Rise Back Up
They are not afraid to plunge into the depths of a problem—to dwell in its contradictions, its chaos. But they also know how to come back, bringing with them not just answers but wisdom.

Cultivating Your Creative Capacity

The beautiful truth about creativity is that it’s not a fixed trait – it’s a skill that can be developed. Like physical fitness, creative capacity grows stronger with consistent practice.

Start small. The next time you face a challenge, resist the urge to immediately seek the “right” answer. Instead, sit with the uncertainty. Let the problem breathe. Allow multiple possibilities to emerge before choosing a path forward.

Practice the art of substitution. When you can’t find exactly what you need, ask: “What else could work here?” This simple question opens doorways to innovation that demanding perfection keeps firmly closed.

Develop comfort with ambiguity. Creativity lives in the gray areas between certainty and chaos. The more comfortable you become with not knowing, the more space you create for breakthrough insights to emerge.

The Power of Internal Narratives: Storytelling as Creative Catalyst

One of the most overlooked aspects of creativity is the stories we tell ourselves about our circumstances, challenges, and capabilities. These internal narratives shape not just how we feel about problems, but how we approach them.

Consider two people facing the same constraint – a tight deadline with limited resources. The first tells themselves: “This is impossible. I don’t have enough time or tools to succeed.” The second crafts a different story: “This is the perfect setup for a breakthrough. Great solutions often emerge from pressure and scarcity.”

Same situation, entirely different creative potential.

The stories we weave in our minds become the lens through which we see possibilities. When you tell yourself the story of the resourceful inventor rather than the overwhelmed victim, you literally rewire your brain to spot opportunities instead of obstacles. You begin to see constraints as plot devices that make the eventual triumph more meaningful.

This isn’t positive thinking or self-deception – it’s strategic narrative construction. Master storytellers know that the most compelling tales often feature protagonists who must overcome seemingly impossible odds with limited resources. They understand that constraints create tension, and tension drives innovation.

Try this: Before tackling your next creative challenge, spend a few minutes crafting the story of how you’ll approach it. Cast yourself as the protagonist who thrives under pressure, who finds elegant solutions in unlikely places, who transforms limitations into advantages. Notice how this simple shift in internal narrative changes your entire relationship with the challenge at hand.

The stories we tell ourselves become the reality we create. Choose them wisely.

The Present Moment as Creative Ground Zero

Perhaps the most profound insight about creativity is this: it can only happen now. Not when conditions are perfect, not when you have more resources, not when the timing is ideal. Creativity emerges from our willingness to work with what’s available in this moment, in this place, with these constraints.

The gap between what is and what could be – that’s where creativity lives. Whether you have five minutes or five weeks, the invitation remains the same: step into that gap with trust, embrace the uncertainty, and create something that wasn’t there before.

In a world obsessed with guaranteed outcomes and risk-free solutions, choosing creativity is an act of quiet rebellion. It’s a declaration that you trust in your ability to transform constraints into catalysts, problems into possibilities, and uncertainty into innovation.

The question isn’t whether you’re creative enough to solve the problems you face. The question is whether you’re brave enough to trust the process and step into the unknown with confidence, knowing that on the other side of uncertainty, extraordinary solutions await.

The Infinite Canvas of Human Imagination

This exploration of creativity is merely the opening chapter of a much larger story. There are books to be written – perhaps two or three – countless lectures to be delivered, and workshops to be conducted. The depths of human creative potential remain largely uncharted territory, especially in our current age.

We stand at a fascinating crossroads. As artificial intelligence becomes increasingly sophisticated, the unique creativity of the human mind shines like a beacon in the darkness. While machines can process information and even generate content, they cannot replicate the mysterious alchemy of human imagination – that spark that transforms the impossible into the inevitable.

This makes our quest to understand creativity more urgent than ever. We need to dive deeper into the wellsprings of human innovation. Consider the breathtaking creativity of ancient civilizations – the Indians who conceived of zero and infinity, the Greeks who imagined democracy, the Chinese who envisioned printing centuries before it became reality. These weren’t just technological advances; they were leaps of pure imagination that reshaped human civilization.

Einstein captured this truth perfectly when he declared that imagination is more important than knowledge. He wasn’t dismissing knowledge entirely, but rather pointing to something profound: imagination can take us beyond the boundaries of what we currently accept as fact. Knowledge tells us what is; imagination shows us what could be.

Here’s where it gets fascinating: everything you see around you – every building, every device, every system – first existed in someone’s imagination. The chair you’re sitting on, the screen you’re reading from, the very words dancing across your vision – all of these began as invisible sparks in human minds before taking physical form. What the mind can imagine, the hands can create.

Breaking Free from Mental Chains

Yet we often limit ourselves with invisible constraints, much like the elephant tied to a pillar. The massive tusker could easily break free with one powerful tug, but he never tries. Why? Because when he was young and small, he was bound with an iron chain. After countless failed attempts to break free, he learned helplessness. Now, even a simple rope holds him captive.

Our minds work similarly. We accept limitations based on past failures, outdated information, or inherited beliefs. We mistake temporary constraints for permanent boundaries. Sometimes what we think of as immutable facts are simply mental chains that need to be severed with the decisive stroke of imagination – like Alexander cutting through the Gordian knot with his sword.

The Endless Frontier

This conversation about creativity has only just begun. Each insight opens ten new questions. Each breakthrough reveals vast territories yet to be explored. In a world increasingly dominated by algorithmic thinking, the chaotic, unpredictable, brilliantly human act of creation becomes not just valuable – it becomes essential.

The beacon of human creativity burns brightest when we remember that our imagination is not bound by current facts, existing resources, or conventional wisdom. It’s bound only by our willingness to trust in possibilities we cannot yet see and to cut through the mental chains that keep us tied to yesterday’s limitations.

The future belongs to those who can imagine it first.

The post From Kitchen to Canvas: The Sacred Art of Creating Something from Nothing first appeared on Vinay Kulkarni.

There are books you read to gather information. There are books you read to find inspiration. And then, once in a while, you stumble upon a book that reads back to you. Reading such a book feels like a sadhana in itself, especially because every chapter ends with a suggested meditative practice. This is a clear indication of the focus and emphasis on Sadhana by the author.

Dr. Ishan Shivanand’s The Practice of Immortality is not the story or the work of an academic or a scholar from an premier institute in India or abroad. It is not the voice of someone who read Indian texts in translation while sipping green tea at Cambridge. This is the story of a real-life monk—meticulously prepared, groomed, trained, and shaped from childhood by his father Avdhoot Shivanand Ji, to carry the light of Sanatana Dharma into a modern world of noise and numbness. A monk who has been nurtured by the Aravallis and Himalayas, matured in ashrams, forests, gaushalas and sacred rivers—and who has now stepped into boardrooms, universities, and hospital corridors with equal ease. I have watched this evolution from close quarters over the last 10 years. I have to say this young monk has squeezed every drop of juice from every second of every hour of every day of the last 10 years – working relentlessly in the pursuit of his goal of helping good people become better all over the world (this is not an exaggeration).

This is not the polished storytelling of a Hemingway or a Naipaul. This is the raw, earthy, visceral, deeply human autobiography of someone who has actually walked the path. Someone who has bled on it. Who has stumbled, fallen, risen, and walked again. A monk who was not crafted through marketing, but through the sheer dent of his tapasya and sadhana. In a day and age when most of the 1.4 billion Indians continue to be colonized in their minds, Ishan is like a breath of fresh air with the tejas, ojas and varchas of a true “son of the soil” yogi who is comfortable in any attire, in any setting (rural, urban, corporate, medical – you name it) and in any country. He has inspired and animated the spiritual imagination of people of all age groups and from all walks of life from all continents (www.ishanshivanand.com). His childhood was spent in various parts of India including Alwar, Lucknow and other places – rural, moutainous, desert areas in a true gurukula – where his own father was his guru. He grew up as just another student amongst many and went through rigorous sadhana of various dimensions over many years. This monastery was his school, college and university. And often the gentle, noble, humble and divine cows of his ashram were his companions.

And you feel that in every page.

A Book that Breathes and Talks

The book is structured in short, powerful chapters—each with poetic titles like “Drinking the Poison of Ego,” “The Balloon Tied to Your Toe,” and “From Destruction, a Seed Grows.” Each chapter begins with a Sanskrit shloka or an Indic quote—deeply anchoring the wisdom in Bharatiya tradition. And each chapter ends with a practice—a small meditation, a breathwork suggestion, or a contemplation. Between the quote and the meditation is a story that captures Ishan’s spiritual encounters and growth.

In that sense, this is not a book for your bookshelf. It’s a book for your meditation room.
The chapters don’t follow a fixed doctrine or formula. They unfold like petals—gently but unmistakably guiding you inward. First comes the story—rich, lived, emotional. Then the insight—never didactic, always discovered. Finally, the practice—an invitation to apply it.
This is not information. This is transformation.

This Is Not That…

Let me be clear. This is not the story of a billionaire who gave up his Lamborghini for 10 days of silence. This is not the memoir of a Western-trained coach who dabbled in Vedanta and now offers “tantric abundance coaching.” This is not about building a following on Instagram with moody pictures of prayer beads and waterfalls.

This is not borrowed wisdom. This is embodied truth.
This is the lived journey of a monk who was born into a lineage of yogis. Who trained under a Siddha. Who was taught by saints and sadhus. Who learned from the rising sun and ripening mangoes. Who spent years in solitude and then stepped out into a chaotic world filled with ignorace, delusion and suffering—not to enoy it, but to serve it.

He has spoken at Ivy League universities, top hospitals, and Fortune 500 companies—but he never forgets that his roots lie in Bharat, in dharma, in seva. His social media following didn’t come from hype—it came from the healing that he has brought into the lives of millions.

The Balloon Tied to Your Toe

Let me pause here and speak of one chapter that hit me particularly hard—Chapter 10: The Balloon Tied to Your Toe. It begins with a parable:


“There was once a man who had to sleep in a dormitory with 100 strangers. Afraid he would lose himself in the crowd, a monk offered a solution: tie a balloon to your toe. In the morning, find the person with the balloon, and that’s you.”

But during the night, a mischievous monk moves the balloon.

And the next morning, the man wakes up, sees the balloon on someone else’s toe, and begins to cry, “That’s me!”


The story is deceptively simple. But the commentary that follows is razor-sharp

“Ego is the man with the balloon on his toe. Because we have not answered the question, ‘Who am I?’, we cling to the fallacy that the balloon must be me.”


And what are these balloons? Our degrees. Our titles. Our jobs. Our family names. Our beauty. Our achievements. Our religion. Our social media bios. Our projections.

“Instant gratification and the approval of others can be the enemy of immortality,” he writes.

Through this chapter, Ishan lays bare the traps of identity. He shows how even spirituality becomes corrupted when used to inflate the ego. And then, softly, lovingly, he guides us back to the path: not by shaming the ego, but by unmasking it.

The chapter is a masterclass in deconstructing identity. It doesn’t shame the ego. It reveals it. And then gently, but firmly, shows us how to outgrow it

Each chapter is built like a meditation in three parts:

A sutra—a thread of insight from the “Siva Sutras”, “Bhagvad Gita” or from his Guru’s Teachings
A story—usually from the author’s own lived experience
A practice—what he calls samadhi, not as a lofty goal, but as a lived experience of stillness

This rhythm—thread, story, stillness—becomes the book’s real power. You don’t rush through it. You breathe through it.

The path of Shiv Yog

Not the yoga you think you know.

Let me be clear: this is not the yoga of contorted poses and influencer aesthetics.
This is yoga as it was meant to be—therapeutic, integrative, and transformative.

Ishan Shivanand’s lineage-based teachings emphasize Kriyas, Dharana, Dhyana, Samadhi, Seva and Sankirtana (meditative chanting and singing) — not as abstract ideas but as daily disciplines for navigating the chaos of modern life. This is Yoga of realizing your true nature – eternal, expansive, infitinite. The way to become one with the source of creation itself. Discovering your true identity and acting out of that knowledge. A lineage that carries the wisdom of Dattatreya, Parashuram, Gorakhnath, Matsyendranath, Adi Shankara, Agastya Mahamuni, Lopamudra, Acharya Abhinavagupta, Vasishta Maharishi and Rishi Markandeya.

But what stands out is how non-performative it all feels. You’re not being asked to become someone new. You’re simply asked to stop pretending to be someone you’re not.

The mirror and the window

There’s a beautiful moment in the introduction where Dr. Shivanand shares a lesson from his guru: A piece of glass can either be a mirror or a window. A mirror shows you only yourself. A window shows you the world. Most of us are stuck looking into mirrors, looping within our small selves. This book, if you let it, helps turn that mirror into a window—through which you glimpse your own vastness.

The focus on Anubhava

What makes this book powerful is that it is not theoretical. It’s lived. Each sentence breathes the air of ancient shrines and global cities alike. From meditating in the holiest of sthalas to taking dips in sacred rivers across the world, to serving in some of the most remote and forgotten corners of the planet—Dr. Ishan’s life is a testimony to what mastery of mind, body, and spirit actually looks like.


And yet, the language remains humble. Approachable. Personal. For instance:


“Even the greediest child learns to wait just one more day for perfection.”
— On waiting under a mango tree, and learning the rhythm of ripening


Or this moment of spiritual memory:


“Now I understood why my father was wearing white… In my culture, white is the color worn at the time of death.”
— A meditation not on fear, but surrender


This book is deeply devotional too—offering glimpses into the author’s love for Mahadev, his worship of Lalithamba, his surrender to his Guru, and his unwavering dedication to Rashtra, Vishwa, and Dharma.


And at the heart of it all, what truly shines is the emphasis on sadhana. Dr. Ishan is not a philosopher with opinions—he is a practitioner with direct experience. The practices he shares aren’t borrowed or imagined; they come from decades of training, austerity, and inner realization.

A note of caution: Readers seeking a quick “how-to” guide might find the book too poetic or slow. There are no lists, no hacks. But to see that as a weakness is to misunderstand the nature of this work. Its strength is its pace—each word asking you to pause, reflect, and breathe.

Snippets and Small Stories from the book

1. The Mango Tree Meditation
In one chapter, a young Ishan and other children visit an ancient mango tree every day in the summer, eagerly checking to see if the fruit has ripened. They learn to wait—not because someone teaches them to—but because nature does. It’s a simple but profound lesson in divine timing.

“We all learned to wait just one more day. Even the greediest child did.”

2. The Crow That Woke Him Up
One day, Ishan is sitting at his desk, lost in daydreams of the time he received shaktipat. Suddenly, a crow appears and screeches at him—waking him from his trance like Kakkbhushundi, the divine bird-sage of Indian lore. He looks down and finds scriptures his father left for him. The message is clear: it’s time to move from dreaming to doing.

“The crow, like Kakkbhushundi himself, had come to wake me up


3. Meditation on Death
In Chapter 5, his father walks into the meditation hall dressed in white. He announces that they will meditate on the final journey—death. It’s not a moment of sorrow, but of immense peace and spiritual insight.

“Now I understood why he was dressed in white. In our culture, white is worn at the time of death.”

The honesty here is rare. Most spiritual books skip the fall. Ishan shares it—fully. Both his mistakes and his triumphs. His victories and his failures on the spiritual path. And that makes it more relatable.

A Structure that Mirrors the Inner Journey

The structure of the book is not linear—it is cyclical, like sadhana itself. It begins in purity, moves through complexity, confronts shadows, and returns to light.
Each chapter is like an upāsana. You sit with it. You breathe it. You reflect. You don’t read this book. You walk it.

This is your intro to spirituality

What makes The Practice of Immortality extraordinary is its utter lack of pretense. It’s not trying to be smart. It’s trying to be true.

Dr. Ishan Shivanand gives you practices. Not theory, but therapy. You start where you are.

“Jab Jago Tab Savera” as his guru often says.

In Conclusion

We have for years consumed translated, often distorted ideas, concepts, methods and practices that were shipped out, packaged and shipped back to us. Now, with this book, we have the opportunity to hear the true story of an authentic Indian monk.

This is not just the story of a monk. It is the journey that each one of us can take, must take. It is a journey that you can use to inspire your son or daughter or any young person that you know and want to help.

Read the book, practice the meditations.

Shubhamastu! Shubhavagali!

ॐ सर्वेषां स्वस्तिर्भवतु ।
सर्वेषां शान्तिर्भवतु ।
सर्वेषां पूर्णंभवतु ।
सर्वेषां मङ्गलंभवतु ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Sarveshaam Svastir-Bhavatu |
Sarveshaam Shaantir-Bhavatu |
Sarveshaam Puurnnam-Bhavatu |
Sarveshaam Manggalam-Bhavatu |
Om Shaantih Shaantih Shaantih ||




 

The post BOOK REVIEW first appeared on Vinay Kulkarni.

Likewise, immerse yourself in the sacred study of the shastras. Let their wisdom fill your being. Let them challenge and shape your understanding. Let them expand your horizons. But do not become a Pandit. If others call you one, let them. But in your own mind, remain free. Become nothing. Just be.

Maybe you are a seeker. Maybe you are someone on a journey for knowledge, for truth. No—not even that. Seek to know, but do not let seeking become your identity. The moment you see yourself as “a seeker,” you have already built walls around yourself. The seeker’s journey becomes an institution, an establishment, a fixed path. And in doing so, you have lost the very thing you sought—truth in its rawest, purest, most unshaped form.

Whatever label you choose, that label will shape you. It will confine you. It will define the way you see the world. It will become your prison. You will become your position. You will become your point of view.

Certainly you can have a point of view. You must. But do not become identified with your point of view. Do not mistake your perspective for truth itself. When you attach yourself to a position, you become rigid. And an imprisoned mind cannot think freely. A free mind moves. It flows. It adapts. It shifts, not out of inconsistency, but out of a commitment to truth beyond personal investment.

Learn concepts. Study them deeply. Use them wisely. But do not become them. Concepts are tools, not truths. A map is not the territory. A model of reality is not reality itself. If you want to access phenomenal reality, you must be willing to break through concepts, not worship them. The greatest breakthroughs happen when we dare to step beyond what we know. The most profound realizations arise in moments of silence, when concepts fall away, and we see directly.
Write books, but do not become an author. Let words flow from you. Let them create, destroy, inspire, and challenge. But in your own mind, tell yourself you are nothing. The moment you say, “I am an author,” you risk writing for the identity rather than for the truth. Use the boat to reach the shore but then be ready to let that boat go after you reach the shore.

Most of all, never accept an ideology as your own. Never let yourself be absorbed into a belief system. The moment you do, you have decided the answer before truly understanding the problem. You have chosen a side before seeing the whole. You have limited your ability to think, to perceive, to understand. Ideology is a pre-packaged mental framework that spares you the effort of thinking for yourself. Do not take the easy way. Think. Question. Explore.

Do not paint yourself into boxes. Concept boxes. Position boxes. Point-of-view boxes. Category boxes. These are the barriers that restrict your mind. The moment you settle into a box, your vision is limited to its walls. You stop seeing beyond. You stop questioning what is outside. Painting yourself into concept or other boxes means you are superimposing a map or many maps onto reality and hence you will be only seeing a conceptual reality and the phenomenal reality underlying all concepts and ideas will be inaccessible to you. People say apples and oranges are different but they miss the fact that both are fruits. People say black and white are different but both are colors.

Learn to think without second hand labels and distinctions. Try to see things for what they are instead of looking at them through conceptual lenses. You know thinking is very risky business and one must be ready to encounter many strange beasts. But be a slayer of these beasts, never a victim. Learn to think “from” your “self.” The self is all there is. 

Do whatever you need to do whenever you need to do it, but do not become identified with what you do. In any case, Sri Krishna has said you are not the doer. Most of the chaos and confusion in the world is because of people who have painted themselves into boxes coming to the table to debate—not to seek the truth, not to ask what is the truth of the matter and what is the right thing to do, but only to defend their right to superimpose their own maps onto the territory, only to defend their right to stay imprisoned in their own boxes and to persuade or cajole others to join them in those boxes.

As Sri Ramakrishna said, bondage is of the mind and freedom is also of the mind. 

Freedom is always ‘from something.’ What are you to be free from? Obviously, you need to be free from the person you take yourself to be, for it is the idea you have of yourself that keeps you in bondage.
~ Sri Nisargadatta Maharaj

Step outside all these boxes and enter the nothing box. The Shoonya box. This is not an empty void. It is not a lack of thought. It is a state of pure, unfiltered awareness. A space within your mind that is directly connected to the cosmic mind. In this space, creativity flows unhindered. Insights arise without preconceptions. Understanding emerges from the depths, untainted by dogma, ideology, or identity.

Certainly, think out of the box. But let your mainstay be the Shoonya box. It is from this place of absolute emptiness that the greatest ideas, the deepest wisdom, and the most transformative breakthroughs arise. And the best part? It has been inside you all along.
So be. Just be.
 

The post The Art of Thinking Clearly: Beyond Labels, Concepts, and Boxes first appeared on Vinay Kulkarni.

All this has been discussed ad infinitum over the centuries. That is not the point. The main point I am emphasising here, or you can say the chief trick or the key hack is the constant moment to moment monitoring of the state of your mind and emotions – like a concerned friend traveling with a sick friend, monitors and keep tracks of his condition. He continuously keep checking if all is well. Like the night watchman who keeps (used to the case) shouting, “Jagte Raho!” That is what this is! Be your own best friend and keep a friendly eye on your friend. Make sure he is not lapsing into reverie, anxiety, worry or regret. Even if they show up, one has to ask, “Is it happening right now? This very moment?” – And immediately your mind will realise it is hallucinating – either about the past or about the future. Then, ask, “How am I feeling right now, this very moment?”

Take a Deep Breath In…

Bhagavad Gita: Chapter 6, Verse 12-13
तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan

BG 6.12-13: Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.

If you just do this, you will find that your incoming breath will become equal in duration to the outgoing breath. After sometime you will achieve a certain rhythm and with some practice you will be able to stay in that rhythm and ride that rhythm.

Bhagwan Nityananda explains how to breathe in the “Chidakasha Gita” (originally written in Kannada by Tulasi Amma, a disciple of Bhagwan):

“Just as we draw water from a well, we should draw breath; when we breathe out, it should be like letting down the bucket into the well. When we breathe out, it is the carbon (the impurities of the body); when we breathe in, it is the breath of Omkar. Breath of Omkar is the manas (mind).”

“The up going breath is like the wheels inside a clock. Its movement is inside; when the movement of the breath is internal, one will see the world in himself.”

Sri Bhagavan said: “Control of breath may be internal or external.”


The antah pranayama (the internal breath-regulation) is as follows:
Naham chinta (I-am-not-the-body idea) is rechaka (exhalation).
Koham (who am I?) is puraka (inhalation).
Soham (I am He) is kumbhaka (retention of breath).
Doing thus, the breath becomes automatically controlled.

The practice of breathing out (rechaka) serves to purge the body of impurities. By leaving the nostrils untouched, the vital energy is suppressed altogether. The practice of breathing in (puraka) tends to fill the insides like clouds fill the sky. Then when breathing is stopped, its vibrations are also stopped. With the practice of holding of the breath (kumbhaka), the vital air is shut up in a closed vessel and this serves to stop the course of breathing.

Breathing is the operation of life and its suppression is the path to its extinction or nirvana. The vibration of breath is the action of the mind that produces the error of the existence of the world. The breath and mind being brought under control dispels this error.

The breath is the thread that connects you to the present moment. The breath is the switch. Press that switch and come back to the present moment. Just become aware of your own breathing. Go about life with while being aware of your breathing. Aware of your breath!

The Elusive Moment
 
The biggest barrier to happiness is our inability to live in the present moment. But here’s the catch: before you can live in the moment, you have to “recognize” it. To recognize it, you must “be” in it. And to be in it, your mind needs to stop wandering in all directions. 
 
Arjuna, in the Bhagavad Gita, aptly describes the mind as “restless like the wind.” How, then, do we anchor it in one place? Ah, the eternal question! We’ve all wrestled with this elusive restlessness. Our thoughts race—past regrets, future anxieties, and a never-ending stream of “what ifs” and “if onlys.”
 
I’ve found that the only solution is a strict, almost militant decision to enjoy every single moment. This requires constant self-monitoring, a gentle check-in with yourself to ask: “Am I enjoying this right now?”
 
Take the simplest example: walking from your house to your car. Are you grumbling about being late, or are you noticing the crispness of the air, the rustle of leaves, or the warmth of the sun? What about your morning coffee? Sometimes, the coffee is just bad. And yet, we’ll dutifully finish it, thinking, “I started it, so I might as well finish.” But why? Why not pause, recognize that you don’t enjoy it, and get a cup you truly like?
 
Nisargadatta Maharaj speaks to this dependency on externalities: “You imagine that without cause there can be no happiness. To me, dependence on anything for happiness is utter misery. Pleasure and pain have causes, while my state is my own, totally uncaused, independent, unassailable.” What would life look like if your happiness was utterly independent of circumstances?
 
The same principle applies to larger moments. If you’re at a restaurant and the first dish served is terrible, you don’t have to endure an entire meal of disappointment. You can leave and find a place where you’ll actually enjoy the food. If you’re caught in a pointless argument, become aware of what’s happening and step back. Meetings spiraling in the wrong direction? Try to steer them or excuse yourself. 
 
This isn’t about being selfish; it’s about treating every moment as precious—because it is. Why squander “in-between-happy-events” moments while waiting for some grand thing to happen? That great thing might happen. It might not. But what’s guaranteed is that this moment, right now, will never come back. 
 
 
The Present Is All There Is
 
John Lennon once said, “Life is what happens when you’re busy making other plans.” And Buddha echoed this sentiment: “Do not dwell in the past, do not dream of the future. Concentrate the mind on the present moment.”
 
The truth is, life is a series of present moments. Yet, most of us are so consumed by regrets and anxieties that we fail to live in any of them. Think about it: when you wake up late, your first thought is often, “Why did I hit the snooze button?”—regret. Your second thought might be, “Now I’ll be late, and my boss will be angry!”—anxiety. In just two thoughts, you’ve ruined the first half of your day.
 
The philosopher Arthur Schopenhauer puts it bluntly: “We are always living in expectation of better things, while at the same time we often repent and long to have the past back again… Hence most people, if they glance back when they come to the end of life, will find that all along they have been living ad interim.” How tragic is it to realize, too late, that the life we dismissed as ordinary was the very thing we were yearning for?
 
Eckhart Tolle reminds us that the past is nothing more than a collection of former present moments, and the future is just a string of moments waiting to arrive. The only reality is now. By resisting this truth, by clinging to what we can’t change or fretting over what hasn’t yet come, we create pain. It’s like holding your breath—you’re only hurting yourself.
 
 
Resistance vs. Acceptance
 
The root of much of our pain is resistance—resistance to what is, to what we can’t change. Tolle puts it beautifully: “You can always cope with the present moment, but you cannot cope with something that is only a mind projection—you cannot cope with the future.”
 

 The antidote? Observation and acceptance. Constantly ask yourself, “What will my next thought be?” This simple act can delay the onslaught of negativity, giving you a chance to breathe. And when those nagging thoughts come—the “should haves” and “could haves”—don’t fight them. Acknowledge them, let them pass, and move on. As Thich Nhat Hanh says, “If you abandon the present moment, you cannot live the moments of your daily life deeply.”
 
 
The Long Road to Discipline
 
Of course, none of this happens overnight. As M. Scott Peck writes in “The Road Less Traveled,” “Life is difficult.” But it’s precisely this difficulty that shapes us. The metaphorical road less traveled is filled with potholes, detours, and dead ends. Yet, by choosing it, we grow in ways we never imagined.
 
 
Grace and the Power of Silence
 
The Bhagavad Gita introduces the concept of grace as a divine force that sustains us through life’s challenges. Peck refers to it as a protective energy, a subtle instinct that helps us cope with trauma and hardship. When we align ourselves with this grace—through yoga, meditation, or simply mindfulness—we tap into an infinite source of strength and serenity.
 
And here is where silence becomes a gateway to that grace. As Paramahansa Yogananda reminds us in “Autobiography of a Yogi”, “The silence habitual to Sri Yukteswar was caused by his deep perceptions of the Infinite… In shallow men the fish of little thoughts cause much commotion. In oceanic minds the whales of inspiration make hardly a ruffle.”
 
Silence is not emptiness; it is fullness. It is the space where true inspiration arises, free from the noise of trivial thoughts. When we practice silence, we can connect to the depths of our inner being, where happiness flows effortlessly.
 
The Power of Small Decisions
 
Ultimately, happiness isn’t about grand gestures or life-altering events. It’s about the small, seemingly inconsequential choices we make every day. Choosing to savor your coffee. Choosing to step out of a negative meeting. Choosing to live fully in the now.
 
As Thich Nhat Hanh reminds us, “We have more possibilities available in each moment than we realize.” It’s up to us to recognize them, to seize them, and to let happiness flow through us, not as a result of our actions but as their foundation.
 
 
The final word
Happiness is here and now. It’s not waiting for you at the end of a long journey; it’s the road itself. Don’t squander your moments waiting for some grand event to validate your existence. Even moksha—liberation—is found in the present.
 
As we practice living in this state, we may stumble, but that’s okay. Awareness is the first step, and practice makes progress. So, how will you choose to live your next moment? Share your journey—I’d love to learn from you.
 

The post Happiness is Not the Dish: It’s the Main Ingredient! first appeared on Vinay Kulkarni.

An average person evaluates a piece of information, news, or reported experience of someone based on his or her own “circle of possibilities.”

What is the “Circle of Possibilities”?

The “circle of possibilities” is the mental framework we use to interpret and assess information. It is shaped by our personality, proclivities, tendencies—what we call Samskaras in Sanskrit—and our deeply held value systems and beliefs. Some people are naturally optimistic, while others are naturally pessimistic. These inherent tendencies influence how we process external stimuli and make sense of the world around us.

The Age-Old Question: Does Experience Shape Knowledge or Vice Versa?

The answer is: it happens both ways.

     •           Your natural brain set point leads you to interpret external stimuli in a certain way.

     •           This interpretation influences your actions, leading to outcomes that align with your strongly held beliefs.

     •           In turn, your beliefs shape how you process the results of those actions.

In essence, you experience your beliefs, and your experiences validate your beliefs.

This cycle explains why changing deeply rooted beliefs—whether in individuals or communities—is so challenging. It also explains why propaganda, once established, becomes difficult to dismantle.

Thought Happens First, Explanation Follows: One key observation is that the thought or response to an idea happens first, often instinctively, and the “theory” or rationale behind that belief comes later. The explanation is usually shaped by the person’s professional background, personal experiences, or worldview.

For example:A management consultant might frame their response around frameworks or business viability; An academic might lean on established theories or research; A doctor might consider biological or scientific plausibility; A researcher might cite existing data or the lack thereof.

This process highlights the interplay between our instincts and the narratives we build to justify our beliefs.

The Influence of Value Systems

People also tend to see information through the lens of their own value system and worldview. When new information collides negatively with their beliefs or values, the reaction can often be extreme—even violent.

We’ve all seen this play out in:

     •           Group discussions

     •           TV debates

     •           WhatsApp conversations

     •           General conversations

As T.S. Eliot once remarked, “Mankind cannot handle too much truth” (though I may be paraphrasing here).

This highlights a fundamental tension: while some ideas challenge our assumptions and open us to growth, others can provoke defensiveness and rejection, especially when they strike at the core of what we hold dear.

The Power of Thought and Belief

There’s a school of thought suggesting that our internal beliefs influence the external world, especially when they are strongly held. Many have heard the saying:

“Wherever your attention goes, energy flows, and that thing grows or manifests.”

While the theory of manifestation has its proponents, let’s set it aside for now and focus instead on how people react to new information.

How People React to New Information

In my experience (without resorting to quoting psychology theories or books), people first evaluate any new information against their own circle of possibilities and value systems.

This is particularly evident with contentious topics such as:

     •           History

     •           Spirituality

     •           Mysticism

     •           Religion

     •           Technology

     •           Culture

     •           Psychology

     •           Science

Some typical reactions / responses: 

     •           That makes sense.

     •           That does not make sense.

     •           I agree 100%.

     •           I beg to disagree.

     •           I don’t think that is true.

     •           It doesn’t sound like it could be true.

     •           How can that be possible?

     •           I have never seen anything of that sort.

     •           I do not believe in such things.

     •           I think that is blind belief or superstition.

     •           I need to see it to believe it!

     •           Where do you get these crazy ideas?

     •           Are you mad?!

     •           That does not sound scientific.

In general, responses tend to fall along a spectrum from “not possible” to “possible.”

Open vs. Closed Mental Models

These responses reflect the mental models individuals use to process information:

        1.      Open Mental Models: Open to new possibilities, willing to challenge existing beliefs, and adaptable to new evidence.

        2.      Closed Mental Models: Rigid, resistant to change, and dismissive of unfamiliar ideas.

Creativity thrives in open mental models, while closed ones often stifle innovation.

Creativity and Mental Models

Creativity requires:

     •           Open-mindedness: To explore new ideas.

     •           Alertness: To recognize opportunities and happy accidents.

     •           Resilience: To keep experimenting despite failures.

A person’s mental model profoundly impacts their ability to:

     •           Assess situations.

     •           See opportunities in problems.

     •           Frame problems in ways that reveal solutions.

     •           Evaluate the potential of new ideas.

This is the reason why you can get a varied range of responses from various academics ( let us say working in the same university and college) who are presented the same idea or proposal.

Let us examine some common professions through this lens: 

Management Consultants: Not all management consultants are creative. While some can develop new frameworks, models, systems and approaches as needed, others are only able to apply frameworks, models etc that they have been taught. 

Teachers, Lecturers, Professors: We have all encountered some exemplary and extraordinary teachers, but one does not see too many often them – they tend to be rare. Most can only regurgitate information they have gathered. They do not have the ability to develop new teaching methods, tools or systems. 

Academics/ Academic Researchers: Creative academic researchers are also a rare breed. The average researcher is not able to create new frameworks, models etc so easily. Very few academics / researchers develop new insights that leads them to publishing books/papers/articles that changes long held concepts / ideas / beliefs in their chosen area. 

Let us analyze five additional professions through the lens of creativity and originality. The evaluation focuses on the proportion of individuals in these professions who contribute creatively versus those who operate reactively.

Software Engineers / Developers

Software engineering is a field where creativity can shine through the development of novel algorithms, innovative software solutions, and unique ways to address technical challenges. However, most software engineers work within the constraints of established frameworks, tools, and coding standards. They often apply patterns and libraries without fundamentally creating new technologies.

Only a small subset of engineers, typically working in research and development, open-source projects, or start-ups, exhibit creativity by inventing new programming languages, frameworks, or systems. Most others focus on implementation, optimization, or maintenance. The Pareto principle seems to apply here, with 20% of developers driving most creative breakthroughs.

Marketing Professionals

Marketing requires both strategic thinking and creativity to design impactful campaigns, slogans, and strategies. Creative marketers stand out by developing memorable campaigns, innovative branding techniques, and unique customer engagement strategies.

Many marketers rely on tried-and-tested methods, analytics, and generic content, producing work that is more operational than original. The truly creative marketers—those who redefine industries or set trends—are relatively rare, comprising the top percentile in the field.

Entrepreneurs

Entrepreneurs are expected to be creative problem-solvers, developing innovative products, services, and business models. However, not all entrepreneurs create groundbreaking ventures. Many replicate existing ideas, adapting them to new contexts or geographies without introducing significant innovation.

The creative 20% in this field are the game-changers, introducing disruptive technologies or new markets. The remaining 80% often execute ideas with minor variations, focusing on scalability and operations rather than originality.

4. Doctors / Medical Professionals

The medical field is a discipline of precision and adherence to evidence-based practices. While some doctors and medical researchers innovate by developing new surgical techniques, treatment protocols, or diagnostic tools, most practitioners follow established guidelines and protocols.

Creativity in medicine is essential but concentrated in a small fraction of the profession—typically those involved in medical research or pioneering treatments. The majority focus on applying knowledge rather than expanding it.

5. Artists (Musicians, Writers, Painters)

This profession inherently demands creativity. Artists are often judged by their ability to create unique, thought-provoking, or aesthetically appealing work. However, even within the arts, there are varying levels of originality.

While all artists require some degree of creativity, only a few truly innovate or redefine their art form. Most others work within existing genres or trends, producing derivative or predictable work. The 20% in this field are the visionaries who set trends, while the 80% refine and replicate.

Observations Across Professions: In all the professions discussed (including those previously analyzed), creativity appears to be concentrated among a minority, aligning with the Pareto principle. The “creative 20%” often define the field’s future, while the “reactive 80%” sustain its operations by implementing, maintaining, or refining established systems and practices. This underscores the rarity of originality and innovation across disciplines. The pareto rule perhaps applies here and it is also said that 20% of the employees in an organization are “creative” whereas the rest (80%) are “reactive.” 

Why “Impossible” is a Temporary State

I have personally heard of so many cases where someone presented a new idea or proposal to his boss, academic advisor or client only to be told that the idea was baloney. 

History is filled with examples of ideas dismissed as:

     •           Not practical.

     •           Far-fetched.

     •           Lacking feasibility.

Yet, these ideas often go on to revolutionize industries or societies. Creativity lies in seeing possibility where others see limitation.

We have all heard of examples such as: 

• A book idea / manuscript that was rejected by the top 10-20 publishers that goes on to become one of the bestselling books of all time!
• A movie script / story that was rejected by X number of producers later on becomes a super hit movie! 
• An entrepreneur whose funding request is rejected by the main VCs later gets funded by someone and goes on to become a super duper success!

Homework for You

To expand your circle of possibilities and nurture creativity, ask yourself:

• How do you evaluate if something is true or possible?
• How can you challenge yourself to expand your circle of possibilities in your profession?
• How can one become more creative?
• Can a “reactive” person transform into a “creative” one? If so, how?
• Can creativity be taught?
• Can you recall a time when you thought something was impossible, only to be proven wrong?

Final Thought

As someone said:

“Creativity is going to work using a different route every day!”

Start small. Question the unquestioned. Challenge your assumptions. Expand your circle of possibilities and who knows—what seems impossible today might be your new reality tomorrow.

What’s your circle of possibilities? Share your thoughts in the comments below!

The post Circle of Possibilities: How We Evaluate Ideas first appeared on Vinay Kulkarni.

In today’s interconnected world, WhatsApp groups have become vibrant hubs for sharing ideas, knowledge, and opinions. However, these platforms, while convenient, come with significant pitfalls that can derail meaningful conversations and lead to misunderstandings, unnecessary conflicts, and intellectual deadlocks. To effectively navigate these challenges, one must cultivate clarity, consciousness, and a heightened awareness of the dynamics of online group discussions.

Imaginary WhatsApp Group Discussion

Group Name: Global Thinkers

Members:

• Ravi: Historian, interested in India’s cultural heritage

• Amit: Technologist, often skeptical of cultural narratives

• Meera: Educator, believes in balanced perspectives

• Priya: Entrepreneur, occasionally blunt in her responses

Ravi: “Did you know that many ancient Indian astronomical concepts influenced Western knowledge? There’s evidence suggesting that ideas from texts like the Surya Siddhanta traveled to the Arab world and later to Europe.”

Amit: “Let’s not overstate things, Ravi. There’s always this tendency to make it seem like India invented everything. Western civilizations had their own advancements in astronomy—don’t forget about Copernicus and Galileo.”

Ravi: “Amit, I didn’t say India invented everything. I was pointing out specific historical exchanges of knowledge. It’s not about taking credit for everything, but acknowledging contributions.”

Priya: “Ravi, honestly, this sounds like another attempt to glorify India unnecessarily. We should stop romanticizing the past and focus on the present. The West has always been miles ahead in terms of technology.”

Meera: “Priya, I think Ravi is just suggesting we shouldn’t dismiss Indian contributions outright. It’s not about glorification; it’s about exploring historical nuances.”

Amit: “Nuances? Really? This feels like cherry-picking to me. If we were so advanced, why didn’t we dominate the world like the West did?”

Ravi: “Facepalm. Amit, domination was never the goal of Indian civilization. But it seems like people can’t value anything Indian unless it’s validated by the West. This is the colonized mindset in action!”

Priya: “Ravi, this colonized mindset argument is tiring. Not everything critical about India is a result of colonial brainwashing.”

Amit: “Exactly. And let’s not rewrite history to suit nationalist agendas. Why do we always need to prove we were better?”

Ravi: “I’m not proving anything! This isn’t about superiority. It’s about giving credit where it’s due. If we’re so dismissive, we’ll never even investigate the possibility.”

Priya: “And if we keep clinging to the past, we’ll never move forward.”

Meera: “Okay, everyone, let’s pause. I think the issue here is the medium—text can make all of us sound more extreme than we are. Ravi’s not saying India invented everything, and Priya and Amit aren’t entirely dismissing Indian achievements either.”

Amit: “Maybe. But Ravi’s phrasing made it sound like that. It’s frustrating when people make these sweeping statements.”

Ravi: “Amit, you assumed the worst of what I said without asking for clarification. This pendulum of extremes is exhausting!”

Priya: “And Ravi, you jumped in assuming we’re all dismissive. This tone of yours—‘colonized minds’—is provocative.”

Meera: “Guys, we’re going in circles. Maybe next time we try to clarify intent before reacting?”

Analysis of Problems Illustrated in the Conversation:

1. Assumptions Driving Conflict: Ravi’s initial point was about historical exchanges, but Amit assumed it was an exaggerated claim of India’s superiority, which triggered defensive responses.

2. Tone Amplification: Ravi’s frustration with being misunderstood led him to use phrases like “colonized mindset,” escalating the conversation.

3. Pendulum Effect: The discussion swung between extremes—either glorifying or dismissing India’s contributions—without settling in the nuanced middle ground.

4. Medium Limitations: Without tone or context, everyone’s statements were misinterpreted, making it harder to address the real issue.

5. Unstructured Dialogue: The lack of a shared goal or framework turned the discussion into a reactive exchange, rather than a constructive exploration of ideas.

This example highlights how WhatsApp’s limitations can derail discussions, emphasizing the need for tools and approaches to foster clarity, respect, and meaningful engagement.

The Nature of the Medium: A Breeding Ground for Assumptions

Text-based communication lacks the nuances of tone, body language, and context, leading participants to unconsciously fill in the gaps with their assumptions. Often, these assumptions lean toward extreme interpretations. For instance, in a heated discussion, a balanced statement might be perceived as polarizing or dismissive simply because it does not align with the assumed context.

Take, for example, a conversation about the origins of knowledge systems. If one mentions that Indian astronomical knowledge influenced Western traditions, the intent might be to highlight the need for an open-minded exploration of historical exchanges. However, without the nuance of voice or facial expression, others may interpret the statement as a wholesale denial of Western achievements, triggering defensive or dismissive responses.

This pendulum effect—where discussions swing to extremes—often prevents the conversation from settling into the middle ground, where balanced and productive dialogue can occur. The issue is not the lack of intellectual capability—WhatsApp groups often include highly accomplished individuals—but the medium itself, which inherently strips away essential communicative cues.

The Pitfall of Colonized Thinking

Another layer of complexity arises from deeply ingrained mental frameworks, such as the “colonized mind” phenomenon. Centuries of colonial dominance conditioned many to devalue their own traditional knowledge unless validated by Western authorities. This predisposition can manifest in group discussions where ideas rooted in Indian traditions are dismissed without investigation.

The antidote to this, as articulated in the principles of ancient Indian debate traditions like the Vada Parampara, is the practice of approaching discussions with intellectual curiosity and humility. Vada Parampara emphasized constructive debate aimed at the pursuit of truth, rather than the dominance of one perspective over another. This tradition teaches us to investigate claims thoroughly and engage with ideas respectfully, avoiding the trap of automatic dismissal or blind acceptance.

The Swinging Pendulum of Miscommunication

The cyclical nature of misunderstandings on WhatsApp groups often resembles a swinging pendulum:

        1.      Assumptions Amplify Misinterpretation: Without visual or tonal cues, participants often assume the worst or most extreme version of a statement.

        2.      Reaction Escalates the Swing: Responses to these assumptions escalate the discussion, leading to further polarizations.

        3.      Middle Ground is Elusive: The conversation oscillates between extremes, rarely achieving balance or resolution.

For instance, someone discussing the historical flow of knowledge from East to West might find their nuanced point overshadowed by accusations of bias or overgeneralization. These reactions then provoke defensive counterpoints, pulling the conversation further away from constructive discourse.

A Path Forward: Clarity and Awareness

To avoid such pitfalls, participants in group discussions must adopt a few key principles:

        1.      Pause Before Responding: Take a moment to re-read and reflect on a message before crafting a reply. This pause can prevent knee-jerk reactions based on assumptions.

        2.      Seek Clarification: When in doubt, ask questions instead of assuming intent. A simple “Could you clarify what you mean by this?” can prevent major misunderstandings.

        3.      Communicate Intent: When making a statement, explicitly state the intent behind it to minimize the risk of misinterpretation.

        4.      Cultivate Intellectual Humility: Approach discussions with a willingness to learn rather than a need to dominate or “win” the argument.

        5.      Revisit Ancient Traditions of Discourse: The Vada Parampara offers a valuable blueprint for respectful and constructive dialogue. Embracing its principles can transform the nature of group discussions into opportunities for collective growth.

        6.      Be Conscious of Biases: Both colonized thinking and its counterpart—overcompensation in defense of tradition—can cloud judgment. Recognizing and addressing these biases is essential for meaningful dialogue.

Reclaiming the Spirit of Inquiry

WhatsApp groups, despite their limitations, can become powerful platforms for intellectual exchange if approached with the right mindset. By fostering clarity, awareness, and a spirit of inquiry, participants can transcend the pitfalls of assumption-driven arguments and engage in conversations that rise in knowledge, echoing the wisdom of India’s Vada Parampara.

In essence, meaningful dialogue requires a conscious effort to overcome the medium’s limitations and embrace a balanced, respectful, and inquisitive approach to discourse. Let us aim to transform our discussions from swinging pendulums into steady platforms for shared understanding and growth.

Reimagining WhatsApp: A Vision for Thoughtful Communication and Constructive Discourse

To address the challenges of miscommunication, polarization, and lack of structure in WhatsApp group discussions, I envision an enhanced platform (see below) that integrates innovative features for thoughtful and productive interactions. Alongside tools to address misinterpretation and promote constructive dialogue, the app could include De Bono’s Six Thinking Hats, an AI moderator named YODA, and additional features like audio alerts and a discussion timer to create a truly transformative experience.

Features for Elevating WhatsApp Group Conversations

        1.      Voice-to-Text with Contextual Attachments

Communication thrives on tone and nuance, which text often lacks. An integrated voice-to-text feature would allow users to speak their thoughts effortlessly, converting speech into text while attaching the original voice note. This way, readers can choose to engage with the text or listen for tonal and emotional context, minimizing misinterpretations.

        2.      Cognitive Moderation: Extreme Stance Detection

The app could include an intelligent feature to detect extreme language or polarized views. It would gently warn users when their tone or stance leans towards unproductive extremes, encouraging them to reconsider and rephrase for balance and constructive engagement.

        3.      Learning from Indian Nyaya Shastra

Drawing from the profound wisdom of Nyaya Shastra—India’s ancient system of logic—the app could be equipped with AI-driven training modules. These modules would guide users in structured reasoning, argumentation, and respectful debate, gradually transforming the discourse into a collaborative quest for truth.

        4.      Dynamic Visual Debate Layout

To maintain focus, the app could feature a dynamic visual interface. The central screen would display the core topic or idea, keeping it “sticky” and front and center. Arguments for and against the topic could be visualized on either side of a vertical line, providing clarity and an overview of the conversation’s trajectory.

        5.      Periodic AI Summaries for Clarity

Every few minutes, the app could generate real-time summaries of the discussion. These summaries would help participants quickly understand the current state of the dialogue, reducing confusion and preventing repetitive arguments.

        6.      Live Fact-Checking and Community Notes

By connecting to online databases and integrating fact-checking tools, the app could provide real-time verification of claims. Community-driven annotations would allow for collaborative validation, fostering informed discussions.

        7.      Discussion Summaries and Action Items

At the end of every conversation, the app could generate a concise summary, highlighting key points, areas of agreement, and unresolved issues. It could also suggest natural action items, ensuring the group moves forward with purpose and clarity.

8.        De Bono’s Six Thinking Hats Framework

The app could integrate Edward de Bono’s Six Thinking Hats to structure discussions by perspective. Users could select a “hat” while contributing, and the app would visually organize responses based on the selected hat:

             •    White Hat (Neutral): Focuses on facts and information.

             •    Red Hat (Emotional): Brings emotions and intuition to the forefront.

             •    Black Hat (Cautious): Highlights risks and potential problems.

             •    Yellow Hat (Optimistic): Explores benefits and positive outcomes.

             •    Green Hat (Creative): Encourages brainstorming and innovative ideas.

             •    Blue Hat (Organizational): Manages the flow and focus of the discussion.

A color-coded visual interface would group contributions under each hat, offering a comprehensive map of the discussion and promoting diverse viewpoints.

            9.   AI Agent YODA: The Wise Moderator

The platform would feature an AI agent named YODA, a virtual elderly statesman embodying the Blue Hat. YODA’s role would include:

             •    Moderating discussions with calm, balanced interventions.

             •    Providing reminders to stay on topic.

             •    Highlighting points of convergence and divergence.

             •    Ensuring respectful discourse and adherence to time limits.

10.     Audio Alerts for Key Events

Customizable audio alerts would notify users of significant discussion updates, such as new summaries, emerging consensus, or when someone joins with an important contribution. These alerts would enhance engagement without overwhelming participants.

11.     Discussion Timer

To maintain focus, the app could include a timer feature that sets a predefined duration for discussions. YODA could gently notify participants as time progresses, ensuring the conversation remains productive and time-efficient.

A Platform for Constructive Growth

These features represent just the beginning of what such a platform could offer. Imagine discussions transformed into opportunities for learning, where misunderstandings give way to nuanced understanding, and disagreements evolve into collaborative exploration.

This envisioned app would not only address the limitations of text-based communication but also inspire a culture of thoughtful engagement, deeply rooted in both modern technology and ancient philosophical traditions like India’s Vada Parampara. Maybe we can call it “Vadsapp” after that! 

Towards a New Era of Dialogue

As we continue to reimagine the future of communication, this vision offers a path toward a more balanced, conscious, and enlightened mode of digital interaction. By embracing innovation and integrating timeless principles, we can turn group discussions into powerful catalysts for shared wisdom and collective progress.

The possibilities are endless—this is just the start. What other features would you envision for such a platform? Let’s keep the conversation alive and evolving!

WhatsApp, are you listening? @WhatsApp

The post From “WhatsApp” to “VadsApp” – Transforming digital Group Discussions into Collegial Dialogue first appeared on Vinay Kulkarni.

Human beings have to collaborate to achieve great things. The greater the significance of the endeavor, the more there is need for effective collaboration. A deep analysis of natural ecosystems operates reveals that collaboration is not just a practical necessity but a spiritual act—an alignment with the ekatā (unity) underlying vaividhya. By respecting svabhāvas, integrating svadharmas, and working with mutual respect, we design systems that radiate brilliance.

Truth—Satya—is akin to the blazing light of a billion suns, unfathomable in its entirety. Each being and system reflects but a single ray of this cosmic brilliance. As Trika Shaivism reveals, the universe is the dynamic play of Chaitanya (Consciousness), where every manifestation has its role in the grand cosmic puzzle. Within this framework, vaividhya (diversity) is not merely a feature but a sacred necessity. It allows the harmonious coexistence of various svabhāvas (intrinsic natures) and svadharmas (individual duties), forming the bedrock of collaboration and system design.

The Design of Prakṛti: Strengths, Tradeoffs, and Harmony

In prakṛti (nature), every entity is a testament to the principle of yukta-kārya (purposeful design). The siṃha (lion), king of the land, rules with strength but cannot soar like the pakṣī (bird) or glide silently in water like the nakra (crocodile). The cheetah, crafted for speed, must pause to catch its breath, leaving it vulnerable to scavengers.

These tradeoffs, far from being flaws, are examples of design tailored to fulfill a specific role. Each being’s svabhāva and svadharma ensure that it contributes uniquely to the ecosystem while accommodating its limitations.

Similarly, in human systems, no individual or organization can embody all strengths. The scientist-CEO excels in analytical precision but may lack the sambandha-śakti (relationship-building ability) of a leader-CEO. A technical specialist may shine in depth but struggle with breadth, while a generalist complements them by connecting the dots.

Prakṛti teaches us this: every entity has a sthāna (place) and dhāraṇa (role) that must be respected and supported. Recognizing this creates space for harmonious collaboration.

Svabhāva, Svadharma, and the Logic of Systems

In any system—natural or human-made—success lies in honoring the svabhāvas and svadharmas of its members. The cheetah thrives because its entire system—speed, stealth, hunting technique, and even habitat—is aligned with its svabhāva. It does not try to emulate the lion or the crocodile. Instead, it perfects its strengths and adapts to its vulnerabilities.

Human systems work the same way. Individuals bring unique attributes shaped by their guṇas (qualities), values, and life experiences. Teams that fail to recognize and accommodate this diversity risk dysfunction. Dharmic wisdom teaches us to respect these differences, for every vyakti (individual) has a svadharma, and every kula (group) functions best when its members perform their roles with authenticity and excellence.

To ignore svabhāva is to create dissonance. To honor it is to create a system where individuals thrive in their niches while contributing to the collective whole.

Vaividhya and Sahakāra: Nature’s Prescription for Success

Vaividhya (diversity) is prakṛti-niyama—nature’s principle. Collaboration (sahakāra) flows from this diversity, as no one being or system is self-sufficient. The cheetah cannot protect its kill without speed and stealth. Humans cannot build civilizations without collective effort.

When teams embrace anekatā (multiplicity), they unlock the power of complementary strengths. A group of like-minded individuals may feel comfortable but risks stagnation. Real progress lies in creating a integration of diverse perspectives and abilities, allowing the collective to overcome individual limitations.

Collaboration also requires viveka (discernment) and vinaya (humility). Recognizing one’s own vulnerabilities creates the openness to accommodate others, while respecting others’ strengths fosters saṅgati (harmony). By aligning individual svadharmas with collective goals, systems achieve coherence and purpose.

Accommodating Svabhāvas and Swadharmas: The Dharmic Mandate

A dharmic system acknowledges that every individual’s svabhāva is shaped by their unique mix of guṇas, experiences, and aspirations. For collaboration to succeed, these must be respected and woven into the larger fabric. A śāntasvabhāva (calm-natured) individual might bring stability, while a rājasika-svabhāva (dynamic-natured) person drives innovation. Both are essential to a thriving system.

The principle of yoga-kshema (well-being through unity) teaches us to balance these differing inclinations, allowing each member to express their svadharma while contributing to the collective vision. For instance, a cheetah and a crocodile could never exchange roles, yet together they complete the ecosystem’s cycle. Similarly, in organizations, teams flourish when diverse roles are clearly defined and respected.

Lessons from Prakṛti: Thriving Through Diversity

Prakṛti’s systems illustrate timeless lessons:

– The cheetah’s speed defines its hunting success but demands rest afterward, leaving it vulnerable.

– The lion’s strength makes it the apex predator on land but limits its adaptability elsewhere.

– The crocodile’s stealth in water contrasts with its awkwardness on land.

These tradeoffs are not flaws but aspects of niyatī (natural order). Success lies in understanding and optimizing these realities. Teams and organizations, too, must design systems that acknowledge limitations while enhancing strengths.

Chaitanya and Sahakāra: Unity in Diversity

Trika Shaivism reveals that the universe, in all its diversity, is an expression of a singular chaitanya (consciousness). Every vyakti, vyavasthā, and prakṛti-bhūta (natural entity) contributes uniquely to the whole.

This principle is reflected in the best teams and organizations, which embrace diverse talents, perspectives, and roles. Sahakāra, rooted in self-awareness and mutual respect, transforms fragmented efforts into cohesive accomplishments. It recognizes that differences are not barriers but streams of strength that flow into a collective reservoir.

Embrace Svabhāva, Honor Svadharma, Collaborate with Vaividhya

The path forward is illuminated by dharmic wisdom:

1. Discover your svabhāva. Recognize your unique strengths and design your actions around them.

2. Honor others’ svadharma. Respect and accommodate the distinct roles and inclinations of others.

3. Embrace vaividhya. Diversity enriches systems by filling gaps and sparking innovation.

4. Collaborate with sahakāra. Unite strengths with humility and purpose to achieve collective success.

Collaboration is not just a practical necessity but a spiritual act—an alignment with the ekatā (unity) underlying vaividhya. By respecting svabhāvas, integrating svadharmas, and working with mutual respect, we design systems that radiate brilliance.

Let us embody this wisdom. Let us, like the cheetah, refine our own strengths while learning from others. Let us create ecosystems of collaboration where individual excellence aligns with collective purpose. And above all, let us move forward as radiant expressions of the mahā-chaitanya (supreme consciousness) that binds us all.

A poetic rendition of the above ideas:

Collaboration. It is necessary. There is no alternative.

Truth is vast and infinite. It is like the radiance of a billion blazing suns.

The best of us can only catch one ray of that shining truth.

When all the people who caught those precious, blazing, slippery rays of light decide to come together and piece it all into a single whole, you get the Vedas, the Upanishads, the Shastras.

Again, the sun is brought together. One ray at a time. And again, it blazes. Maybe not in the same way. But in a different way. But it blazes, nevertheless. And reaches far. Penetrates. Creates new meaning, new understanding. Elevates societies. Elevates consciousness.

But again, individuals only catch rays. Maybe many individuals catch the same ray and take pieces of it with them to plant and grow in the fertile fields of their inner consciousness. Suns giving birth to more suns. It is the nature of truth. To shine in many ways. Penetrate many minds in many ways and spread through many mouths. Sounding so different. So unique. But all coming from the same cosmic sun. Same cosmic womb.

No man can face the original sun alone. He would be blinded if he did so.

Even too much ecstasy cannot be handled safely. Your nervous system can’t take it. It is better to give it away in a diffused form, says, the ever so kind, compassionate and caring mother nature.

But one of her brilliant sons (and sun) Abhinavagupta sees through it all. The divine mother might have pulled him up by his ear for his naughty act – who knows! Smilingly and forgivingly, though. I am sure of it. For he was a great one. The great one. The one. He said these are all from the same sun. These are not many suns. These are simply many sons. Of the one great Sun. And so, it is. Truth shines through many sons. And unlike what some believe, you can choose any son to lead you to the SUN. For there aren’t many suns in truth. There is only ONE! Underneath it all, everything is one.

Ekam Sat, Vipraha Bahuda Vadanti!

The post Collaboration, Consciousness and Diversity first appeared on Vinay Kulkarni.

Your entire experience of life is determined by your mental models, which form the foundation for your perception of reality. These models, comprising your understanding of cause and effect, influence how you see the world—and how you see the world affects what you see. At the root, these mental models are made up of deeply ingrained assumptions, samskaras, and judgments.

Mental models are built up of assumptions. As Jung said, people don’t have time or motivation to think and so choose the easier route of judging. Mental shortcuts. There are some inborn beliefs and tendencies too which are justified by some or the other theory. There are deep samskaras from our many past lives. There is a tremendous force to see things in a particular way. People like to sleep with their front doors locked. So also, they like to go about life with their mind locked. They like to keep it closed – that feels safer and easier. Even if you live in a safe area, entertaining everyone who comes at your door is a big hassle. Who wants to spend the extra time and energy to think, analyze, investigate and arrive at the better view? It is easier to simply judge.

This judgement is colored and clouded. Stuff is seen through the mental lens. This lens is constructed by the taking bits and pieces of ideas, opinions, prejudices, superstitions and beliefs of parents, grandparents, aunts, uncles, teachers, classmates, friends, enemies, authors etc.

These are all floating around. Everyone will not pick up the same pieces but everyone in that environment will pick up enough of the same pieces. Mostly these assumptions are inserted into your mental spaces when you were not looking, when you were not on guard, when your mind did not even have a door or a filter. So, you did not question them.

However, you already have a container of a certain shape, and each person will have a different shaped container. Once you have held certain beliefs for long enough it becomes hard to let go of them. You now identify with your beliefs to such an extent that they have become you. The basic instincts of self-preservation and self-propagation kick in..

Growth lies in constantly examining your own mental models,

understanding them. Becoming aware of the bricks that went into building them. In listing and testing your assumptions against hard reality. When assumptions are rectified, mental models change. Unless mental models change no true learning takes place. It is better to have open mental models when compared to having closed ones. This is what I know today based on available evidence and tomorrow when life presents other facts or experiences, I am willing to update my mental models. In other words, I can choose to be open minded.

According to ancient yogic texts, these mental models are not standalone—they are influenced by the four functions of the Antahkarana. Antahkarana is a Sanskrit term that refers to the inner instrument or the internal faculties of the mind in Indian philosophy, particularly in Vedanta and Yoga. Antahkarana is considered the interface between the individual consciousness (Atman) and the external world.

The Antahkarana consists of:

1. Manas – responsible for sensory processing, thought, desires.
2. Buddhi –responsible for discernment and decision-making.
3. Chitta –where the samskaras (impressions) and memories of the past lives reside.
4. Ahamkara –the “I” sense which creates a sense of separateness, which attaches to experiences and shapes identity.

These components work together to create the lens through which you view the world.

Mental models are built from these layers. People take mental shortcuts, forming judgments based on past experiences and inherited beliefs. These shortcuts are not just a function of the mind’s surface processing (Manas), but are also shaped by deeper, karmic impressions (Chitta) and a sense of “I” (Ahamkara). This leads to a clouded or biased perception of reality, one where samskaras from previous lives or experiences color how you perceive the world today.

In many ways, people lock their minds, just as they lock their front doors for security. It feels easier and safer to operate with a closed mind, accepting judgments formed by the Ahamkara, rather than opening themselves up to new perspectives that challenge their established mental models. The struggle lies in identifying that this lock is self-imposed, and that growth comes from unlocking it by re-examining the assumptions and beliefs you hold.

The yogic view extends beyond modern neuroscience’s understanding of perception as a brain-based construct. In Indic / Yogic traditions, the brain is considered a physical organ of the mind, but the mind itself is subtler and tied to the Antahkarana. Neuroscience shows that perception is subjective and can vary between individuals – every individual sees the world differently. However, from a yogic standpoint, we can clean and refine this perception by working on all aspects of the Antahkarana. This involves purifying the Chitta through practices like Sadhana (spiritual practice) which in turn stabilizes the manas and reduces the constant stream of desires and the constant reactions to the sensory stimuli and turns it towards the divine, which then frees up the Buddhi (higher intellect) and allows it to develop viveka that is grounded in dharma, leading to clearer discernment, and ultimately minimizing the hold of the Ahamkara or reducing that strong sense of separateness from everything around. As Chitta becomes fully purified by erasing those past negative psychic impressions, and the manas dissolves in the divine, the “I” merges with the universal consciousness. That is why there is so much emphasis on erasing our past karmas through various means in Sanatani texts. This concept is actually operationalized in our Bharatiya culture – our ancestors did not leave it to sleep in the texts.

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥ २॥

Avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ.

As Maharshi Patanjali pointed out, ignorance (Avidya) is one of the primary afflictions of the mind (Klesha). This ignorance distorts our perception of reality, creating a mixed image—like trying to see a painting in a dark room with a projector running in the background. Your Chitta (the mental screen) reflects not only reality but also the projections of your karma, desires, and mental conditioning. To see the world as it truly is, rather than through the lens of Ahamkara or past impressions (Chitta), one must cleanse the doors of perception.

“Avidya is the source of asmita, raga, dwesha and abhinivesha. Just as the seed is the cause of the whole tree, so avidya is the source of the other four kleshas.”

Avidya is not just simple ignorance, it is the spiritual ignorance that causes one to misidentify the transient, impermanent, impure, and painful aspects of existence with the eternal, pure, and blissful self (atman), leading to a fundamental error in perception. It manifests as a veil or illusion (maya), creating duality and distorting reality, akin to mistaking a rope for a snake. Rooted in confusion between body and consciousness, avidya can only be overcome through viveka—the discriminative wisdom that distinguishes the eternal from the non-eternal. And that is the whole effort we are talking about.

“Asmita is the identity as it were of the purusha with the buddhi. The awareness of ‘I am’ is mixed with existence, with the body, actions and mind. It is as if a prince in the garb of a beggar is identifying with the role he is playing. This is asmita.”

Reference: Four chapters on freedom, commentary on the yoga sutras of Patanjali by Swami Satyananda Saraswati of the Bihar School of Yoga.

As Swami Sivananda explains, “Avidya is that portion of the primitive non-intelligent principle in which Sattva is subordinated to Rajas and Tamas. This is known as Malina Sattva, because it is impure on account of the predominance of Rajas and Tamas. It is the reflector of Jiva whereas Maya is the reflector of Isvara. Maya is called Suddha Sattva on account of the predominance of Sattva. This world of experience is due to the force of Avidya. It is the force of Avidya that plunges us into the ocean of Samsara. It is a negative power which makes us forget our divine nature. Avidya operates through the mind, and the mind functions through the time, space and causation. Avidya is an illusory power that disintegrates the Divine into a million different fragments. Pleasure, pain, desire, Karma, attraction, repulsion, delusion, pride, lust, egoism, anger, jealousy, the three bodies, five sheaths, are all effects of Avidya. Avidya is the source of all ignorance, sin and misery. Avidya is beginningless (Anadi) but it has an end. As soon as one gets knowledge of the Self, Avidya terminates. Brahman appears as the world on account of Avidya, just as the rope appears as snake in the dusk. If we bring a lamp, the snake disappears, but the rope alone remains. Even so, when we get knowledge of Brahman, the appearance of the world will vanish. Avidya is not negative but is positive (Bhavarupa). It is absence of Knowledge. It is erroneous knowledge. Avidya or Ajnana which constitutes the causal body is the cause for the two bodies, gross and subtle.It is impossible to define the nature of Avidya. It is Anirvachaniya. It is not real, because it vanishes when knowledge of the Self dawns. It is not unreal, because we experience it unlike the horn of a hare or a barren woman’s son. It is not a non-entity as it is destroyed by Atma Jnana. It is through the force of Avidya that the ignorant Jiva has mistaken the impure mortal body for the pure immortal Self and says I am a Pandit, I am a householder, I am beautiful, I am lean, I am a doctor, etc.”

Avidya can lead you to think in terms of binaries* which do not allow you to see the whole truth.

T. Krsna Dasa writes on the Krishna Bhakti site,

“The definition of avidyā
Mahaṛṣi Patañjali defines avidyā as follows:
anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyā
To consider
1) the impermanent (anitya) to be eternal (nitya),
2) the impure (aśuci) as pure (śuci),
3) the painful (duḥkha) as blissful (sukha) and
4) the inert (anātmā) as conscious (ātmā),
is called avidyā.
(Yoga-sūtra 2.5)
Note that the four types of avidyā are only potentials, in that they only become enacted when one becomes identified with a body and mind. This actualization is described below.
The consequences of avidyā
avidyā results in a chain reaction that brings suffering, which are listed below.
avidyā –> asmitā –> rāga, dveśa –> abhiniveśa
We now examine the definitions of the additional four terms.
The word asmitā is made by adding the suffix tā to the word asmi, which is the first person singular present tense form of the verbal root as, to be. Asmi means “I am”, and asmitā is “(I am)-ness”.
In this context, the definition of asmitā in the Yoga-sūtras is as follows:
dṛg-darśana-śaktyor-ekātmatevāsmitā
considering the seer (dṛk-śakti) and the instrument for seeing (darśana-śakti, i.e. the mind) to be one and the same.
Yoga-sūtra 2.6
Once there is strong asmitā related to a particular mind and body, then the next steps are rāga and dveśa. Their definitions are below:
sukhānuśayi rāgaḥ: rāga or attachment arises as a consequence of pleasure
duḥkhānuśayi dvesaḥ: dveśa or aversion arises as a consequence of suffering
Yoga-sūtra 2.7-8
rāga gives rise to greed, and dveśa to anger and fear. Because of rāga and dveśa, one becomes entangled in the body, that is, one is constantly engaged in protecting the body from threats, which results in the fear of death or abhiniveśa.
svarasa-vāhi viduṣo’pi tathāruḍho’bhiniveśaḥ
Even amongst the learned (viduṣo’pi), the fear of death (abhiniveśaḥ) is naturally (svarasavāhī) established or found (āruḍhaḥ) just as in the ignorant (tathā). 
Yoga-sūtra 2.9
Below, we give examples of the four types of avidyā taken from Anuccheda 10 of the Bhagavat Sandarbha.
Considering anitya as nitya. Everything in the material world is temporary, including our own mind and body. And yet, most of us go through life forgetting this fact, and act as if the body will last forever. As one gets older, the realization that the body will end beings to inevitably creep onto our consciousness, although the solution generally is to try and forget it by absorbing oneself in some activity or the other. To consider the body permanent is the first step of avidyā.
Considering aśuci as śuci. A simple example of this is the fact that we forget that our bodies are full of impure things that we would generally recoil at if they were presented to us. This includes stool, urine, blood, mucus and so on. And yet, we are terribly attached to our body, take tremendous efforts to protect it, make it comfortable, try to beautify it, scent it with perfumes, and cover it with expensive clothes and so on.
Considering duḥkha as sukha. Śri Kṛṣṇa states that the body is a reservoir of suffering (duhkhālayam, Gītā 8.15) and devoid of happiness (asukham, Gītā 9.33). Even so, people mistakenly take this body as an instrument of pleasure. They strive to seek pleasure in it, and to seek pleasure in others’ bodies, but in vain. The body inevitably gives more suffering than pleasure.
Considering the inert as conscious. The body is made of inert atoms, the mind is material, and neither are conscious by themselves. Identifying oneself with them makes it impossible to understand that the self is distinct from the gross and subtle material bodies.”

William Blake wrote, “If the doors of perception were cleansed, everything would appear to man as it is, Infinite.” This cleansing process is the journey of Sadhana, where you refine your mind’s instrument, the Antahkarana, to align with the truth, transcending the false realities your mental models have constructed. The realization of “Brahma Satyam, Jagat Mithya” (Brahman is truth, the world is illusory – attributed to Adi Shankaracharya) becomes evident when you shift your identification away from the transient Ahamkara and see through the infinite lens of pure consciousness.

Mental models are hidden, and they are stubborn. We tend to reject any information that conflicts with our mental models and celebrate information that aligns with our mental models. Therefore, unless we are open to changing our mental models, no true learning takes place regardless of experiences. Ultimately, mental models must be examined deeply and exposed to be corrected, but the journey doesn’t stop there. The transcendence of mind occurs when one is in the state of Turiya—the state of pure awareness, where the Antahkarana is fully aligned with the truth. This happens when you are no longer identified with the body or mental constructs and is rooted in the universal consciousness. In this state of mind, asking yourself, “Who am I?” can yield the answers you have been searching for all your life. To be fully established in truth, advidya will need to be completely transcended.

Ahamkara (the sense of separateness) can be said to be one of the root causes of the friction that exists between individuals and erodes the cohesive working of organizations. As the Ahamkara in individuals is weakened through the purification of the chitta, the stabilization of the manas and realigning its focus on the collective as opposed to the merely selfish desires and aspirations, and the tempering of the buddhi (intellect) with Dharmic dristi and logic, the sense of oneness arises and strengthens the cohesive bonds between people. Such organizations then become capable of accomplishing what would normally be considered impossible while staying withing the framework of dharma.“Dharayati Iti Dharmaha” – that which sustains is Dharma. Also, dharma is that which creates harmony and removes disharmony.

Sadhana, Seva (selfless service), Sankeertana (meditative chanting / singing), and deep meditation cleanse the mind, removing the distortions and allowing you to directly perceive the truth. The Anthahkarana then becomes an instrument to serve the higher self and align it with Dharma. In this process, you learn to dissolve mental models entirely, allowing perception to reveal the infinite truth.

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