In the vast landscape of human experience, success is often defined by material achievements, societal recognition, and the pursuit of goals. This definition propels countless individuals into a relentless chase, believing that fulfillment lies somewhere beyond their current state. However, the timeless wisdom of the Vedas, Upanishads, Bhagavad Gita, Ashtavakra Gita, Avadhuta Gita, Kashmir Shaivism, Shiva Sutras, and other ancient scriptures offers a radically different perspective: success is not something to be achieved; it is an inherent state of being. This article delves into various definitions of success, distills insights from ancient teachings, and ultimately settles on a profound, effort-free definition of success rooted in the eternal bliss of the Self.
 
 
The Conventional Definitions of Success
From the earliest days of human civilization, success has often been tied to external accomplishments. Wealth, power, influence, and intellectual mastery are frequently viewed as hallmarks of a successful life. Modern thinkers like Steve Jobs emphasize passion, perseverance, and the ability to endure hardship:
 
“You’ve got to have an idea or a problem or a wrong that you want to right… Otherwise, you’re not going to have the perseverance to stick it through.”
 
This perspective highlights the value of determination and effort, presenting success as the result of a journey through challenges. Similarly, Paramahansa Yogananda equates success with sustained effort and alignment with divine will:
 
“Your success in life does not depend only upon natural ability; it also depends upon your determination to grasp the opportunity that is presented to you.”
 
While inspiring, such definitions imply that success lies in the future, creating a perpetual pursuit. This idea, though empowering, often leads to dissatisfaction, as the goalpost of success keeps shifting.

Key insight: By the time a person begins to think, a very tall and deep foundation of pre-digested, undigested, cooked, uncooked thought has already been built in his mind. So, when he or she beings to think, the thoughts arise from this foundation, this substratum. The key building blocks which are full of half-baked assumptions, unverified “facts” and untested “theories” are already there. These are never brought out and examined under the sun. These are never revisited. 99% of the people don’t even know these things exist in their minds. They truly, honestly believe their mind is generating pure and original thoughts independent of this layer foundation of old thought material. I encourage everyone to take an earth mover and dig up these mounds of thought earth and see what you find. So for most people the definition of success does not come from inside, it comes from outside mixed with all that other junky thoughts using which their mind was actually constructed! So, they may be able to define success but they may not be able to tell you why they want that so bad!
 

 
 
Effort and Fate: The Teachings of Sage Vasishta
Sage Vasishta’s teachings offer a nuanced view of effort and fate. He describes fate as the cumulative result of past actions but asserts that present effort has the power to transform it:
 
“Present acts destroy those of the past life, and those of the past life can destroy the effect of present acts, but the exertions of a man are undoubtedly successful.”
 
He compares the struggle between fate and effort to two rams locked in battle, where the stronger one prevails. This philosophy encourages human agency and acknowledges the transformative potential of courage and diligence. Yet, it also cautions against despair when external circumstances seem insurmountable:
 
“As a hail shower lays waste the cultivation of a whole year, so also does predominant fate sometimes overpower the attempts of this life. However, it does not behoove us to be sorry at the loss of our long-earned treasure, for what does it serve to have sorrow for something that is beyond our control?”
 
These teachings emphasize balance: effort is essential, but surrendering to the flow of life is equally important.
 
The Inner Alignment: Swabhava and Svadharma
In the Bhagavad Gita, success is framed as alignment with one’s Swabhava (inherent nature) and Svadharma (duty aligned with that nature). Krishna advises Arjuna:
 
“It is better to perform one’s own dharma, even imperfectly, than to perform another’s dharma perfectly.” (Bhagavad Gita 18.47)
 
This wisdom underscores authenticity. Success arises not from external validation but from living in harmony with one’s intrinsic qualities. For example, a teacher’s success lies in imparting knowledge, while a warrior’s success lies in upholding justice. Swami Vivekananda echoes this sentiment:
 
“Take up one idea. Make that one idea your life—think of it, dream of it, live on that idea.”
 
Such alignment leads to inner fulfilment, yet it still revolves around action and duty. Is there a higher state of success, free from even these subtle pursuits?

In the Bhagavad Gita (Chapter 18, Verse 14), Lord Krishna outlines five factors essential for the accomplishment of any action. These five factors emphasize the interplay between human effort, external circumstances, and divine grace:


The Five Factors of Success
1. Adhishthana (The Body):
The body serves as the physical foundation for performing actions. Without a functioning body, no action is possible, making it the first essential factor.
2. Karta (The Doer):
The individual who performs the action. The karta includes the soul’s identification with the body-mind-intellect complex, as influenced by the ego and willpower.
3. Karana (The Instruments):
These are the various senses, organs, and tools required to carry out the action. For example, hands for manual work, speech for communication, or external tools for achieving specific goals.
4. Cheshta (Effort):
The effort, energy, and intention put forth by the individual to accomplish the task. This includes physical, mental, and emotional exertion.
5. Daiva (Divine Providence):
The unseen forces, destiny, or grace of the Divine that influence the outcome of an action. While effort is crucial, divine will and external circumstances also play a significant role.

Even if you can control and manipulate the first four factors, the fifth factor is something you cannot control by definition!

 
The Bliss of Effortlessness: Insights from the Ashtavakra and Avadhuta Gitas
The Ashtavakra Gita takes us beyond action and duty, pointing to the ultimate realization that success is not a pursuit but an inherent state:
 
“You are the one witness of everything, and are always completely free. The cause of your bondage is that you see the witness as something other than this.” (Ashtavakra Gita 1.7)
 
This teaching shatters the illusion of becoming. It asserts that the Self is already complete, requiring no external achievements to validate its existence. The Avadhuta Gita expands on this:
 
“The Self is pure consciousness, beyond action, beyond desire, beyond effort. It is untouched by the fruits of actions and free from the illusions of gain and loss.”
 
Abhinavagupta, a luminary of Kashmir Shaivism, describes the experience of self-realization as a state of spontaneous bliss:
 
“The supreme reality is the universal consciousness. When the individual realizes their unity with this consciousness, they attain the state of effortless freedom, known as ‘Sahaja’ (natural state).”
 
The Shiva Sutras echo this sentiment:
 
“By meditation on one’s own true nature, the universe becomes an extension of the Self.” (Shiva Sutras 1.5)

In a sense, success lies in the effortless awareness of the Self, transcending the limitations of effort and duality. Because this success aligns with the cosmic purpose of your life!
 

The Pot of Water: A Metaphor for Inner Focus
Imagine a village woman walking 2 miles to fetch water in a mud pot. She balances the pot on her head and walks back home. Her full focus is on that pot, and she pays no attention to the distractions around her. Even if she stops to talk to someone, she does so while keeping her focus on the pot. The pot represents her highest state of being—a state of bliss, peace, and presence. It symbolizes the state of being fully connected to the divine, being in communion with the eternal now, and surrendering to the flow of life.
This metaphor teaches that true success lies in maintaining unwavering focus on your inner state of bliss, regardless of external stimuli. It’s about avoiding reactions to external distractions that might disturb your state of balance and peace, just as the woman avoids actions that might cause the pot to fall. At every possibility of a disturbance, ask yourself, “The pot of water or reacting to the taunts of the other village women, which one is more important?”

 
The Yoga Sutras of Patanjali highlight this focus:
 
“Yoga is the cessation of the fluctuations of the mind.” (Yoga Sutras 1.2)
 
When the mind is steady, success is not sought but revealed as the natural state of being.
 
Success as Surrender and Stillness
Bhagavan Ramana Maharshi and Sri Papaji emphasize the power of surrender. Maharshi describes the waking world as a dream, urging us to transcend its illusions:
 
“Just as the dream-world, being only a part of yourself and not different from you, ceases to interest you upon waking, so also the present world would cease to interest you if you awaken to your true Self.”
 
Sri Papaji reinforces this with radical simplicity:
 
“Don’t try to become anything, don’t go anywhere, don’t do anything, and don’t undo anything. Simply stay quiet. This is bliss, nothing else.”
 
The Shiva Samhita adds another layer to this understanding:
 
“The yogi who sees all beings in the Self and the Self in all beings, whose mind is steady and filled with inner light, is truly free.”
 
These teachings redirect the seeker from doing to being. Success, in this view, is not measured by accomplishments but by one’s ability to rest in the effortless awareness of the Self.
 

A Unified Definition of Success
True success transcends all definitions rooted in effort, fate, or achievement. It is the state of being fully present, undisturbed by the past or future, and anchored in the bliss of one’s true nature. This state is characterized by:
 
1. Effortless Being: Success is not something to strive for but to recognize within. Like the flute in Krishna’s hands or Shiva’s damaru, you are an instrument of divine harmony.
2. Inner Focus: Maintain unwavering awareness of your inner state, like the woman balancing the pot of water. Engage with the world without losing sight of your inherent bliss.
3. Surrender to the Divine: Let go of the illusion of control. Success lies in surrendering to the flow of life, trusting that you are already complete.

First come up with your Own definition of success without any input from anyone, living or Dead. no books, no videos, no movies, no speeches, no discourses, no coaching, no consultation; truly your own Definition of Success. One that does not give rise to a journey but keeps you rooted to where you are, in your highest state of effortless bliss. In other words, a definition of success that produces stillness rather than furtive movement. That helps you remain in an already experienced state of bliss and in fact helps you establish it or establish yourself in it more strongly. Something that does not take you anywhere – only makes you realise there is no where to go but right here, right now. Something that makes you realise that this shore is that shore and there is no ocean to cross. You are already in the ocean of joy. If your definition of success can show you how to remain in the ocean of bliss you have already discovered yourself to be, then its a keeper. No other person can show you how to be successful as only you know your own purpose. You should!

 Practical Steps to Embody Success
To integrate this profound understanding into daily life, consider these practices:
 
1. Self-Inquiry: Reflect on the question, “Who am I?” This will reveal the false identifications that keep you bound to the pursuit of external success.
2. Mindful Awareness: Treat your inner state like the pot of water. Stay centered, avoiding reactions that disturb your equilibrium.
3. Detach from Outcomes: Follow the Bhagavad Gita’s principle of Nishkama Karma (desireless action). Act with sincerity but without attachment to results.
4. Seek Wisdom: Immerse yourself in the scriptures, such as the Shiva Sutras, Upanishads, and Gitas. Their teachings illuminate the path to effortless success.
5. Surrender Daily: Begin and end each day with a moment of surrender. Acknowledge that your true nature is beyond effort and achievement.
 
Success, as defined by the highest teachings, is not a destination or an achievement. It is the realization that you are already complete, already blissful, and already free. The pot on the woman’s head is your inner state of peace. Walk through life with grace, undisturbed by external distractions or internal doubts. The world’s definitions of success will fade into irrelevance as you awaken to the truth that you are the success you have always sought.
 

The post Success in Being Who You Are first appeared on Vinay Kulkarni.

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

What is Dharma?

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

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

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

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

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

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

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

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

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

The Current Management Paradigm and Its Shortcomings

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

A Broken System of Work-Life Balance

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

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


The Financial Focus and Environmental Afterthought

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

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

The Potential of Bharat’s Ancient Knowledge

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

Educational Transformation

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

The New Paradigm: Dharmic Perspective – holistic and compassionate management

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

The Curriculum of the New Management Education

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

Stakeholder Ecosystem and Ultimate Goals

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

Balancing Ancient Wisdom and Modernity

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

Faculty Development and Teaching Methodology

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

Desired Outcomes of the New Management Education / Program

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

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

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

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

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

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

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

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

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

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

The post Envisioning Dharmic Management first appeared on Vinay Kulkarni.

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.

As T.S. Eliot wrote in Four Quartets, “We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.” This reflects the essence of cycles—returning to familiar places with newfound wisdom, ready to face the journey anew.

Learning Through Cycles
 
Again, the cyclical nature of existence is not merely repetition but a profound opportunity for growth. Each turn of the cycle gives us a chance to:
                  •               Learn from our mistakes: Mistakes are not endpoints; they are lessons. As cycles repeat, we are presented with similar circumstances, urging us to apply past learnings in a new way.
                  •               Evolve spiritually: The process of reincarnation (punarjanma), as described in Hinduism, illustrates this beautifully. Each life is a new chapter in the soul’s journey, offering a fresh canvas to overcome karmic patterns and strive for liberation.
                  •               Experience renewal: Like spring follows winter, cycles assure us that no matter how bleak a situation may seem, renewal and growth are inevitable. The sun will rise again and the flowers will bloom again. Good times will certainly return!

Riding the (Bi) Cycle: Skills for Harmony
 
Successfully navigating life’s cycles requires us to embrace the art of balance and resilience. Here are key principles to ride the cycle of life:
                  1.             Confidence in the cycle: Trust that life’s rhythms will support you. Every winter ends, every night gives way to dawn.
                  2.             Balance and adaptability: Just as a cyclist adjusts their pace and stance, we must adapt to the highs and lows of life. Pedal harder during challenging times; slow down and rest when needed.
                  3.             Faith in recovery: Falling is not failure. The ability to rise, dust ourselves off, and continue is the hallmark of growth.
                  4.             Awareness of others: In life’s interconnected web, our actions influence others. Avoid collisions—be mindful of others’ journeys while respecting your own.
                  5.             Maintenance and self-care: Like oiling a cycle, maintaining balance in life involves regular self-care. Following a daily routine (Dinacharya) that aligns with nature’s rhythms keeps the body, mind, and soul in harmony.
                  6.             Individuality of cycles: Every person’s journey is unique. Celebrate your own path without comparing it to others.
                  7.             Energy management: Alternate between bursts of energy and rest. Life’s seasons require both intense action and quiet assimilation.

Harmony in the Eternal Dance
 
Life’s cyclical nature is not a constraint but a gift—a rhythm that encourages growth, resilience, and a deeper connection to the cosmos. By embracing the cycles of life, from the smallest daily routines to the vast epochs of cosmic time, we align ourselves with the natural order. With confidence, balance, and trust, we can thrive in this eternal dance, finding meaning and joy in every turn of the wheel.
 
Happy cycling! 

The post Riding the (bi)Cycle of Life! first appeared on Vinay Kulkarni.

To be honest, this is a very deep subject and deserves a detailed and comprehensive investigation. And I promise to write such an article later this month. This post is a quick exploration of the subject since the subject kept knocking on the doors of my mind this morning and refused to go away until I wrote something about it.

I say it is a complex subject because we would need to go into various terms in English and Sanskrit and other languages that are similar to, close to or same as enjoyment and their etymologies, various definitions, concepts and interpretations. And, we will do all that. But for now, please consider the simplest meaning of the term “enjoyment” and whatever it means to you.

When I say, “Enjoyment” I mean the feeling of being fully immersed in something such that you experience the idea “all is well with the world and me” – a sense of stithi where things are in balance. A kind of equilibrium. But also a high note. A feeling of being elated.

Let me share some dictionary meanings here:

Quoting Sri Aurobindo on this topic:

You can see that talking about simple enjoyment is perhaps not that simple. One may get enjoyment from eating an ice cream, eating a pizza, drinking a cup of coffee or a can of beer, watching a movie or talking to a friend. In the light of Sri Aurobindo’s distinctions between different types of joy/happiness and the pedestal being given to “Ananda”, should we simply ignore these simple joys of life?

So which joy Am I talking about, you may ask!

Now, according to Yogic anatomy, a human being has 5 types of bodies instead of the one type of body we all know and identify with – the gross body or the physical body. There are four other bodies which are collectively called as the “Sukshma Sharira” or the “Subtle Body” (also bodies).These are the Pranamaya kosha (Energy Body), Manomaya Kosha (Mind Body), Vijnanamayakosha (Causal Body or the Karana Sharira) and the Anandamaya Kosha (Bliss Sheath or Super Causal Body).

Accepting that the bliss associated with the Anandamayakosha is what we are really after, let us look at simple examples of bliss from ordinary life:

Work: Are you enjoying the work you are doing? Is your chosen profession yielding a sense of satisfaction and enjoyment? Do you find it meaningful? Is it aligned with your life goals? If not, what can be done to make it so?

Food: The food that you consume – is it enjoyable? Do you look forward to eating that food and does it make you feel satisfied and at the same time does not cause discomfort to your body? Is it “hithakara” – good for you overall? Does your food make you calm and peaceful? Or is it only tasty to the tongue but later you suffer in body and mind? Good food will satisfy you but make you forget about food and look forward to taking up your next task or project! If this is not the case, what is it about the food you are eating that is problematic? What can be done to change it for the better?

Conversations: Look back over the last several weeks and months at the conversations you have had with various people in your life – family, close relatives, friends, colleagues etc – are these conversations meaningful, deeply satisfying, transformative, enlightening and blissful? Do you look forward to these conversations? Do you get a feeling of “moving forward” in your life’s journey through these conversations? If not, what can be done to make them so?

Entertainment: What do you for entertainment? Do you need it? Most people watch TV, go to the movies, malls, bars, pubs, restaurants, parties etc. Whatever maybe your chosen option – are you truly enjoying it? Does it leave you deeply satisfied and refreshed? If that is not the case, what can you do to make it so?

Sleep: Do you enjoy your sleep? Does it leave you deeply rested and ready to take on the world? If not what can be done to make it so?

Exercise: Do you truly enjoy the exercise you do? Or do you do it grudgingly and want it to end before you have even begun it?

If you were to thus enumerate all the things that take up time in your life and ask the question, “Do you truly enjoy it?” what do you get? If you were to assign percentage to the enjoyment of various activities, what do you get? What percentage of your life are you truly enjoying?

By enjoyment I mean:

• That which enlivens you
• That with invigorates you
• That which does not harm anyone or yourself
• That which does not interfere with someone else’s life or activity
• That which is good for you and for the society overall!
• That which does not lead to overindulgence, addiction and other behavioural disorders
• That which gives you energy and inspires you to do more and better
• That which brings a smile to your face
• That which brings you closer to yourself
• That which makes you forget the passage of time when you are doing it
• That which makes you feel nourished
• That which reminds you of your mother’s warm embrace and your father’s tight hug!
• That which you look forward to all the time
• That which wakes you up in the morning and gets you out of the bed!
• And, that which does not let you sleep!

This is in brief. Add your own. Share your definitions. But do investigate and explore!

Are you having a good time being on this planet? Or not?

Feel free to email me your thoughts (vkulkarni@alchmi.com) or share in the comments section!

The post Could “Enjoyment” be the Single metric for Everything? first appeared on Vinay Kulkarni.

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

 
Quiet Zones and No-Vehicle Days

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Time and tide wait for none! This is an old proverb. It is essentially saying that time keeps flowing and never stops. The seconds, minutes, hours, days, weeks, months, years – all flow ceaselessly! And so we bid goodbye to 2024 and welcome 2025! We are on the cusp of this change and so it is a good time to learn more about time itself!

Bhagwan Krishna declared in the Bhagwad Gita:  “कालः स्मि लोकानां संहारकः” which translates to “I am Time, the destroyer of worlds.” In India, we have always seen Time as a powerful force that brings about change and destruction, and is often personified as a deity. Shiva is worshipped as “Mahakaal” in Ujjain. 

“कालः पचति भूतानि, कालः संहरते प्रजाः” –”Time consumes all beings, Time destroys all people” and “कालो हि दुरतिक्रमः” – “Time is difficult to overcome” are two other thoughts on time from India.

Yet, I venture to say we can make time our best friend as well. Because it is in the combined field of time and space that we have to spend our lives, do our good work and leave when the “time is up!”

“Kala”, signifies “time” in its broadest sense. It encompasses the microcosmic and macrocosmic dimensions of existence and is intricately tied to the cyclic nature of creation, preservation, and dissolution in the universe. Ancient Indian texts, including the Vedas, Upanishads, Puranas, and Vedanga Jyotisha, offer profound insights into the concept of time, its measurement, and its philosophical significance.

Time, often represented as a wheel (Kala Chakra), signifies the cyclical processes of the universe. The Surya’s Chariot at the Konark Sun Temple in Odisha is a symbolic architectural representation of this eternal cycle. Kala is depicted as both kshayakari (exhausting) and vriddhikārī (flourishing), symbolizing the universe’s inevitable ebb and flow.

The Infinite Flow of Time: A Journey Across Cultures, Sciences, and Philosophy

Tonight, as the clock strikes midnight, we welcome 2025 with joy and celebration. But isn’t it interesting that in celebrating the new year, we are also acknowledging the passing, or rather the “death,” of 2024? This moment, where creation and dissolution walk hand in hand, reflects the essence of time itself. It is fleeting yet eternal, linear yet cyclical, and deeply rooted in our lives, cultures, and philosophies. Image: Arrow of time by Vladimir Kush.

Let us explore the concept of time through the eyes of different cultures, ancient wisdom, and modern science. Along the way, we’ll weave these ideas into a narrative that is as rich and profound as time itself.

Circadian Rhythms, Rta, and Their Relationship to Time, Satya, and Dharma

Circadian rhythms are natural, internal processes that regulate the sleep-wake cycle and other physiological activities, repeating approximately every 24 hours. Governed by the “biological clock,” they synchronize with environmental cues like light and temperature, influencing health, behavior, and well-being.

The Concept of Rta:

In ancient Vedic philosophy, Rta (pronounced rita) is the cosmic order that governs the universe, encompassing cycles of time, nature, and human existence. It reflects the inherent harmony and interdependence of all entities.

Rta governs the orderly progression of time, marked by:

                  •               Daily Cycles: Day and night.

                  •               Seasons: Transition through the six Indian seasons (ritus).

                  •               Eras (Yugas): Larger cycles of time reflecting cosmic evolution.

                  •               Rta and Natural Cycles: Rta dictates the movement of celestial bodies, the changing seasons, and life cycles in nature. Adherence to Rta ensures balance, while deviation causes chaos and disharmony.

The various festivals and cyclical rituals practiced in India are also aligned with natural cosmic cycles. For instance during the 9 days of “Navaratri”, the night of “Holi” and during “Deepavali” there is a natural upsurge of energy which is extremely conducive for “Sadhana” or meditation practiced for spiritual growth. These are just 3 examples. The Indian festival calendar is essentially a calendar of days marked for spiritual practices but due to many hundred years of colonization, these festivals have become more of a cultural phenomenon.

The Relationship Between Rta, Satya, and Dharma:

                  1.             Rta as the Foundation: Rta is the fundamental cosmic principle that sustains existence. It is the bedrock of natural law and order.

                  2.             Satya (Truth) Emerges from Rta: Satya (truth) is the expression of Rta in human thought and speech. Aligning with Satya means living in harmony with Rta, recognizing universal truths beyond subjective realities.

                  3.             Dharma (Righteousness) as a Manifestation of Rta: Dharma arises from Rta as the ethical and moral framework that guides human actions. It represents the principles of righteousness, justice, and duty, ensuring that individual and societal behaviors uphold the cosmic order.

Thus, Rta governs the universal order (macrocosm), while Satya is the recognition and manifestation of the Rta and adherence to Rta in thought and speech. Dharma translates this recognition into action, ensuring harmony in the microcosm of human life.

Ayurveda and Rta: Harmony with the Cosmos

Ayurveda being a upaveda, is rooted in Vedic thought and aligns closely with Rta, emphasizing living in harmony with natural cycles to maintain health:

• Dinacharya (Daily Routines): Align activities like eating, sleeping, and exercise with daily cycles dominated by Kapha, Pitta, and Vata doshas.
• Ritucharya (Seasonal Routines): Adapt diet and lifestyle to seasonal changes to maintain balance.
• Agni (Digestive Fire): Encourages eating during peak Pitta times (midday) for optimal digestion, resonating with natural rhythms.

By aligning with Rta, Ayurveda fosters a balance between the individual (microcosm) and the universe (macrocosm), echoing the Vedic emphasis on harmony.

Modern Science Meets Ancient Science and Vedic Knowledge:

The 2017 Nobel Prize in Physiology or Medicine recognized the molecular mechanisms governing circadian rhythms, affirming the importance of aligning biological clocks with natural cycles for health. These discoveries resonate with the Vedic understanding of Rta, demonstrating how modern science validates ancient science (I desist from calling it ancient wisdom – it is science and also wisdom. There is no dichotomy there).

Examples of Cycles and Their Connection to Rta, Satya, and Dharma

Examples of Cycles in Nature and Life

                  1.             Sleep-Wake Cycle:

• Governed by circadian rhythms, this cycle ensures physical and mental rejuvenation. Adhering to this natural rhythm promotes health and well-being, while disruptions lead to disorders.

                  2.             Water Cycle (Hydrological Cycle):

• Water evaporates, forms clouds, condenses, and returns to Earth as rain. This cycle is a clear manifestation of Rta, the natural order that maintains the planet’s ecological balance.

                  3.             Cycle of Ingestion, Digestion, and Excretion:

• Food is consumed, processed into energy, and waste is excreted. This biological cycle sustains life and reflects harmony when properly maintained, as advocated in Ayurveda through mindful eating and routine.

                  4.             Life and Death Cycle:

• Life arises, evolves, and eventually ends, only to give way to new life. This fundamental cycle is governed by Rta, symbolizing transformation and renewal.

                  5.             Seasonal Cycles:

• The transition through spring, summer, monsoon, autumn, and winter ensures agricultural and ecological stability, guiding human activities like farming and seasonal practices in Ayurveda (Ritucharya).

                  6.             Lunar Cycle:

• The phases of the moon affect tides, planting cycles, and even human emotions, illustrating the interconnectedness of celestial and earthly rhythms.

Scientific Cycles as Rta

Otto Cycle in an Internal Combustion Engine: The Otto Cycle describes the thermodynamic processes in a gasoline-powered internal combustion engine, consisting of:

• Intake Stroke: Air-fuel mixture enters the cylinder.
• Compression Stroke: The mixture is compressed.
• Power Stroke: Combustion releases energy, driving the piston.
• Exhaust Stroke: Burnt gases are expelled.

This cycle represents the Rta (governing principle) of an engine. When the Otto Cycle operates without disruption, the engine functions efficiently.

Dharma of the Car Owner in Maintaining Rta

                  1.             Adhering to the Dharma of Maintenance:

• The car owner’s dharma is to respect the Rta of the engine by ensuring regular servicing, timely oil changes, and addressing wear and tear.
• Just as human health requires alignment with natural cycles, an engine’s health requires alignment with its operational principles (Rta). Ignoring these leads to breakdowns, analogous to disrupting natural cycles in life.

                  2.             Examples of Dharma in Action:

• Regular oil changes reduce friction and overheating, ensuring the smooth continuation of the Otto Cycle.
• Replacing worn-out parts (like spark plugs or air filters) prevents inefficiencies that disrupt the engine’s Rta.
• Timely servicing ensures that the engine remains aligned with its designed operational rhythm.

Philosophical Integration

                  1.             Rta (Cosmic Order):

• The cycles, whether biological (sleep-wake, digestion), ecological (water cycle, seasons), or mechanical (Otto Cycle), are governed by universal laws or principles (Rta).

                  2.             Satya (Truth):

• Recognizing and accepting these cycles as truths helps maintain harmony and balance.

                  3.             Dharma (Action):

• Fulfilling responsibilities aligned with these cycles, such as maintaining personal health, caring for nature, or servicing a car, ensures the smooth continuation of Rta.

Thus, in my view, time is a kind of thread that ties our lives, our role in the universe and our actions in life to the universal governing principles of the universe through dharma. 

Cycles, Samskaras, and the Eternal Nature of Time: The Rhythms of Nature

Time isn’t just a human construct. It is deeply embedded in nature:

• Biological Cycles: Our sleep-wake patterns, digestion, and reproductive cycles mirror time’s rhythm.
• Natural Cycles: The water cycle, seasons, and even planetary orbits reflect time’s eternal flow.

The 16 Samskaras: Rituals Marking the Passage of Time

In Sanatana Dharma, Samskaras are sacraments or rites of passage that mark key milestones in an individual’s life. These rituals are rooted in Rta, reflecting the natural progression of life and time. 

1.Garbhadhana (Conception): A ritual to invite the soul into the womb, performed before conception. It emphasizes the sanctity of creating life.

2.Pumsavana (Fetal Rite): Performed in the third month of pregnancy, seeking the well-being of the fetus.

3.Simantonnayana (Baby Shower): Conducted in the later stages of pregnancy, this ritual ensures the mental and physical health of the mother and unborn child.

4.Jatakarma (Birth Ceremony): Performed immediately after birth, it welcomes the newborn and celebrates life’s beginning.

5.Namakarana (Naming Ceremony): Held on the 10th or 12th day after birth, the baby is given a name in alignment with astrological principles.

6.Nishkramana (First Outing): The child is taken outside for the first time to experience sunlight and fresh air, symbolizing growth and exposure to the world.

7.Annaprashana (First Feeding of Solid Food): Performed at six months, introducing solid food to the child, marking another step in growth.

8.Chudakarana (First Haircut): The child’s first haircut is performed as a purification ritual.

9.Karnavedha (Ear Piercing): Piercing of the child’s ears, symbolizing cultural adornment and well-being.

10.Vidyarambha (Commencement of Education): Initiates formal learning, reflecting the importance of knowledge in one’s life.

11.Upanayana (Sacred Thread Ceremony): Marks the beginning of formal Vedic education, where the child is introduced to their spiritual duties.

12.Vedarambha (Start of Vedic Studies): Deepens one’s learning of the Vedas and scriptures.

13.Keshanta (First Shaving): Performed at puberty, marking the transition into adulthood.

14.Samavartana (Graduation Ceremony): Concludes formal education, symbolizing readiness for worldly responsibilities.

15.Vivaha (Marriage): A major samskara that unites two individuals in sacred matrimony, marking the start of a new phase of life.

16.Antyeshti (Final Rites): The final samskara, performed after death, ensures the soul’s journey continues according to Rta.

Samskaras and the Passage of Time: These Samskaras are deeply intertwined with the cycles of time and Life Stages, from conception to death, the Samskaras mirror the natural progression of life. Many rituals are tied to auspicious times or cosmic cycles, ensuring alignment with the universal order (Rta). These rites connect past, present, and future generations, preserving the eternal flow of dharma.

Now, our ancestors have built very elaborate conceptions of time that also help us to follow these 16 samskaras at the appropriate points in time. Let us dig in. 

Macrocosmic Time:

Creation (Sristi) and Dissolution (Laya): Kala governs the cyclic processes of the cosmos, from creation (srishti) to destruction (kshaya). These cycles occur over immense periods, including the Kalpa (day of Brahma) and Chaturyugas (four epochs).

Yuga System: The cycle comprises Krita, Treta, Dvapara, and Kali Yugas, with durations proportioned as 4:3:2:1. The current epoch is Kali Yuga, which began in 3102 BCE. Of course, like all things these are intensely debated and I am no expert. I am sharing what I have read. So, please pardon any errors. Please refer to Dharma Wiki or Hindupedia for greater detail. 

Kalpa and Manvantara: A Kalpa constitutes 14 Manvantaras, each ruled by a Manu, representing a phase in cosmic evolution.

Microcosmic Time:

Vedanga Jyotisha and Surya Siddhanta describe intricate units of time, from the immeasurable Truti to the measurable Muhurtas and beyond. These systems were integral for calendrical precision and ritual practices.

Philosophical and Spiritual Perspectives:

The Cosmic Play of Brahman: According to the Upanishads and Puranas, the universe is a manifestation of Brahman, unfolding and contracting in cycles governed by Kala. Creation and dissolution are not external acts but Brahman’s intrinsic expressions.

Kala and Dharma: Each Yuga reflects a progressive decline in Dharma (acting in accordance with cosmic order), with Krita Yuga being the age of perfection and Kali Yuga marked by moral decline. Aisa hum mante hain (this is how time is viewed in our tradition).

Kala in Measurement and Astronomy: Indian astronomers developed precise methods for time measurement using instruments like the Ghati Yantra and calculations from texts like the Siddhantas. 

Key divisions include:

•               Human Time: Days, months (masa), and years (samvatsara).

•               Divine Time: 360 human years equal one divine year (Divya Varsha).

•               Cosmic Time: One day of Brahma equals 1,000 Chaturyugas, encompassing 4.32 billion human years.

Cultural and Psychological Impact:

Kala and Chitta (Psyche): The cyclical perception of time is deeply embedded in the Indian worldview, influencing cultural practices, rituals, and philosophical outlook.

Astrological Significance: Time divisions, such as tithis, nakshatras, and planetary transits, form the basis for astrology and Panchanga (traditional Hindu calendar).

Kala is more than a measure of temporal progression; it is a foundational principle of cosmic order and spiritual evolution. Its representation as cyclic, yet inexorable, underpins the Indian understanding of the universe as an eternal rhythm of creation and dissolution. Time, as described in Indian tradition, bridges the finite and infinite, serving as a reminder of the interconnectedness of existence and the divine play of Brahman.

As an example, in Kashi (Varanasi), the sacred city, the cyclical and eternal nature of time is profoundly felt, for example at the Harischandra and Manikarnika ghats where funeral pyres burn without interruption, symbolizing the eternal cycle of life, death, and rebirth. These ghats are like the transition stations from life to death, where death is not an end but a transition.

Applications in Business and Society

Global businesses must navigate differing time philosophies, balancing punctuality with relational or cyclical considerations. Time interpretation influences societal values, productivity metrics, and interpersonal dynamics. The use of time reflects deeper cultural philosophies, from individualism and material success to collective harmony and spiritual alignment. I am afraid we have not spent time studying our own ideas of time in India and with the wholesale adoption of modern technology, education and urbanization we have also imported the model of time. The Panchanga which is a great tool handed down to us from the past ages has been more or less relegated to the realm of religion and culture. I am exploring how we can utilize this tool in other areas such as business and commerce. 

Calendars and time

That brings us to the topic of calendars – the most common tool used to measure and keep track of time. Being the oldest living great civilization, obviously we have our own calendaring system which we have again abandoned and replaced with the Gregorian calendar since the whole world uses that. In general all things Indic start with observing and understanding the cycles of nature and building tools that help us align our activities to the natural surge and fall of energies

We have not yet understood the pros and cons of that decision just as we have not woken up to the disastrous impact of the (i) “Green Revolution” which replaced traditional methods of agriculture with modern methods involving the use of chemical fertilizers and pesticides, and (ii) the “While revolution” which replaced our indigenous cow breeds with imported breeds such as “Jerseys” and “Holstein Friesens.” Only “time” will tell! 

The Gregorian Calendar and the Hindu Calendar represent two distinct approaches to measuring and conceptualizing time, rooted in different cultural, religious, and scientific traditions. 

Below is an overview and comparison of the two systems:

The Gregorian Calendar was introduced by Pope Gregory XIII in 1582 as a reform of the Julian calendar. This is a purely solar calendar based on the Earth’s revolution around the Sun and divides the year into 12 months with fixed lengths, totalling 365 days, and includes a leap year every four years to account for the extra 0.2422 days in the solar year. The Gregorian Calendar is closely tied to the solar year, ensuring consistency with the seasons but the months do not correspond to lunar phases, leading to no direct relationship between the calendar and moon cycles. The Gregorian Calendar is predominantly used for civil purposes worldwide and to track major holidays (e.g., Christmas, Easter) which are tied to Christian traditions, though Easter’s date depends on the lunar calendar.

The Hindu Calendar on the other hand is a lunisolar calendar that incorporates both the moon’s phases and the Sun’s movement through the zodiac and includes multiple regional variations and is used primarily for religious and cultural purposes in India. It divides the year into 12 lunar months, each beginning with a new moon, and synchronizes with the solar year by adding an intercalary month (Adhika Masa) approximately every three years.

The Hindu Calendar on the other hand is based on both lunar and solar movements, making it more complex. Lunar months align with moon phases, while solar transits define Rashi (zodiac signs), used for astrological purposes.

The Hindu Calendar is primarily used for Hindu festivals, rituals, and auspicious occasions. It determines important events such as Diwali (based on lunar months) and Makar Sankranti (based on solar transits). It is also used for Panchanga (Hindu almanac), which provides detailed astrological data for daily life.

The Panchanga, as mentioned before, is a traditional Hindu almanac that serves as a comprehensive tool for understanding time and its spiritual, astrological, and practical applications. The term “Panchanga” is derived from two Sanskrit words: Pancha (five) and Anga (limbs or parts), indicating that it consists of five primary components. It is primarily used in Vedic astrology, daily rituals, auspicious event planning, and agricultural activities.

Five Angas (Parts) of Panchanga

1.             Tithi (Lunar Day):

• Represents the angular distance between the Sun and the Moon.
• There are 30 tithis in a lunar month, categorized into two phases: Shukla Paksha (waxing moon) and Krishna Paksha (waning moon).
• Determines auspiciousness for activities like marriages, religious rituals, and fasting.

2.             Vara (Day of the Week):

• Corresponds to the seven days of the week (Sunday to Saturday), each associated with a planetary deity (e.g., Sunday with the Sun, Monday with the Moon).
• Importance: Helps in choosing favorable days for specific activities based on planetary rulership.

3.             Nakshatra (Lunar Constellation):

• The Moon’s position in one of the 27 Nakshatras (lunar mansions) determines the Nakshatra of the day.
• Importance: Used to calculate auspicious timings (muhurthas), and it has a significant role in birth charts (janma kundali).

4.             Yoga (Planetary Combination):

• A calculation based on the combined longitudes of the Sun and the Moon, resulting in 27 yogas.
• Importance: Indicates favorable or unfavorable influences for various activities.

5.             Karana (Half-Tithi):

• Half of a tithi; there are 11 types of Karanas, out of which four are fixed (Sthira) and seven are movable (Chara).
• Importance: Determines the quality and energy of specific time periods.

Types of Panchanga

1.             Drik Panchanga (Astronomical):

• Based on precise astronomical calculations of planetary positions.
• Commonly used for astrological readings and religious ceremonies.

2.             Vakya Panchanga (Traditional):

• Uses pre-calculated formulas and traditional tables for predictions.
• Less accurate compared to the Drik Panchanga.

3.             Regional Variants:

• Different regions in India have their own versions of Panchanga, e.g., Tamil Panchangam, Telugu Panchangam, Kannada Panchangam, etc.
• These versions are tailored to local traditions and festivals.

4.             Online Panchangas:

• Modern adaptations available on websites and apps, offering easy access to calculations and auspicious timings.

Uses of Panchanga

1.             Astrology:

• Essential for casting birth charts (janma kundali), predicting events, and understanding planetary influences.

2.             Rituals and Festivals:

• Determines auspicious timings (muhurthas) for weddings, housewarming ceremonies, and religious observances.
• Aligns festivals with specific tithis and nakshatras (e.g., Diwali, Navaratri).

3.             Daily Planning:

• Used for identifying the most favorable days and time windows for travel, business, or starting new ventures.

4.             Agriculture:

• Guides farmers in choosing the best timings for sowing, harvesting, and other agricultural activities based on celestial influences.

5.             Spiritual Practice:

• Helps practitioners align their meditations, prayers, and fasts with cosmic rhythms.

 The Panchanga is an ancient tool that integrates astronomy, astrology, and cultural wisdom, reflecting the profound Vedic understanding of time as a divine and cyclical phenomenon. Its use transcends daily life, impacting spiritual, social, and ecological practices in profound ways.

Key Ideas and Cultural Comparisons on Time Interpretation

Western Linear-Active Time

In the USA, time is viewed as a tool; linear and segmented into units like hours, days, and years. Culturally, time is money as it is an economically driven culture. Punctuality and efficiency are critical. In Switzerland and Germany, precision in time management is cultural, mirrored in industries like watchmaking and transportation. In Britain and Anglo-Saxon Cultures time is linear and monochronic and hence people prioritize single tasks and complete within scheduled frameworks. So in general there is an emphasis on strict adherence to schedules and productivity is equated with success.

Southern European Multi-Active Time

In this case, time is subjective and event/personality-related. In Italy and Spain they exercise flexibility with schedules and human interactions and relationships take precedence over punctuality. In Arab Cultures, conversations and personal connections dominate time use, often disregarding clock constraints.

Eastern Cyclic Time

In the great East, time is cyclical, emphasizing natural rhythms, cycles and recurrence. In Asian Cultures (e.g., Japanese, Thai, Chinese) there is a reflective approach and decisions are made with long-term perspectives and a focus on harmony with natural cycles. This may be due to Buddhist influences where life and time are seen as repetitive cycles (e.g., seasons, life events). They tend to avoid rushing decisions and prioritize contemplation and preparation over immediate action.

The Japanese Unwrapping of Time

The Japanese focus on the proper segmentation and ritualistic unfolding of time. One observes structured social and business activities marked by formal beginnings and endings (e.g., tea ceremonies, business meetings). Time is allocated generously to foster relationships and ensure proper rituals. Sequential yet symbolic actions respect tradition and cultural etiquette. Westerners find these customs shocking when they first encounter them.

Chinese Perception of Time

The Chinese on the other hand, show value for both personal and others’ time while focusing on long-term, relationship-based decision-making. Here transactions require mutual trust, necessitating time investment in building relationships.

Madagascar’s Reverse Time Perspective

These folks have the most interesting and unusual concept of time. Here the past flows into the front as it is visible and known; future flows into the back as it is unknowable. Interesting, isn’t it? I will investigate more into this system and report back when possible. A concept that makes a lot of sense is decisions are event-triggered rather than time-bound (e.g., buses leave when full). This also means they invest minimal time into planning for the future and rely instead on situational triggers. 

This is literally “living in the moment!” I think every country should have at least one day a month where we can live in this way!

Yogic View – The Inner Connection: Breath and Time

In the Yogic philosophy, life is not measured in years but in breaths. Time and breath are deeply intertwined. Ancient yogis believed that mastering breath (pranayama) could stretch life and even lead to mastery over time itself.

Bhagwan Shiva is Kaaleshwara and also Mahakaala – he is beyond the confines of time. The Mahakaleshwara Jyotirlinga, facing south (the direction of death), symbolizes his dominion over time and mortality.

In the form of Nataraj, Shiva captures the essence of time beautifully. Every gesture, every movement in Shiva’s dance represents the universe’s rhythm.

• Creation: The drum in his hand symbolizes the creation of life and sound.
• Preservation: His raised hand offers reassurance and protection.
• Destruction: The fire in another hand signals dissolution.
• Liberation: His raised foot invites us to rise above the cycle of life and death, to achieve moksha.

In Nataraja, time isn’t just a measure—it’s a force of creation, transformation, and liberation.

The Arrow of Time and Entropy

In Stephen Hawking’s A Brief History of Time for instance, the arrow of time is presented as driven by an increase in entropy. In Indian thought, this aligns with Srishti (creation) and Laya (dissolution), reflecting time’s irreversible yet cyclical nature. The arrow of time does move forward, but our mind and consciousness can move in all directions. 

This also aligns with our Karma Siddhanta. However, we are given the “Prati Prasav Sadhana” (mentioned in the Yoga Sutras of Patanjali) using which we can go back in time in our psyche and release the psychic impressions we are holding on to, thus burning the seeds of karma and thereby change our perception of the past. As we unload the burdens of the past, we can bring ourselves to live more in the present and consciously create our lives. 

Thus, time is not just a ticking clock—it’s a force that shapes, challenges, and teaches us. Therefore, it is worth our time to understand time more deeply.

Time, The Quantum Physics View

The article “Time might be a mirage created by quantum physics, study suggests,” by Ben Turner, published on July 11, 2024, explores the possibility that time is not a fundamental property of the universe but an emergent phenomenon arising from quantum entanglement. Physicists have long grappled with the nature of time, as inconsistencies between quantum mechanics and Einstein’s theory of general relativity hinder the development of a unified “theory of everything.” A new study, published in Physical Review A on May 10, 2024, proposes that time emerges through quantum entanglement, using the Page and Wootters mechanism first introduced in 1983. Alessandro Coppo, the study’s lead author from the National Research Council of Italy, explained to Live Science: “There exists a way to introduce time which is consistent with both classical laws and quantum laws, and is a manifestation of entanglement. The correlation between the clock and the system creates the emergence of time, a fundamental ingredient in our lives.”Despite the promise of this approach, critics like Vlatko Vedral of the University of Oxford caution that the concept is not yet testable. Vedral told Live Science: “Yes, it is mathematically consistent to think of the universal time as the entanglement between quantum fields and quantum states of 3D space. However, no one knows if anything new or fruitful will come out of this picture.”Similarly, Adam Frank from the University of Rochester emphasized the need for experimental grounding, stating: “Maybe there is something about entanglement where it plays a role. Maybe the only way to understand time is not from some God’s-eye perspective, but from the inside, from a perspective of asking what is it about life that manifests such an appearance of the world.”

What’s then is the Purpose of Time?

Why do we need time? Beyond clocks and calendars, time gives us structure, purpose, and a sense of direction. It offers opportunities—sometimes disguised as challenges—to grow and succeed.

Seizing the Moment: The Latin saying “Audentes Fortuna Juvat” (Fortune favors the bold) reminds us that readiness and courage can turn time’s challenges into triumphs.

A Little Humor: The Leaning Tower of Pisa once joked with Big Ben: “If you have the time, I have the inclination!”

Tonight, we are celebrating the coming of the new year 2025. However, we are also celebrating the passing of 2024. So, in a sense we are celebrating the death of 2024. Along with Laya (Pralaya) there also comes creation. As the old is getting destroyed, the universe is giving birth to the new. The eternal cycle of death and birth continues. 

Let us conclude with an excerpt from the Vairagya Shatakam of Bhartrhari:

Sanskrit Text:

सा रमा नगरी महान्स नृपतिः सान्तःचको च तद्वारः

तस्य च सा विद्वद्परिषद् ताः श्रद्दान्वीबान्धना।

उद्दूतः स च राजपुत्रनिबहस्ते वन्दिनः ताः कथाः

सर्वं यस्य वशेऽग्यास्त्रुटितपथं कालाय तस्मै नमः॥

English Translation:

That lovely city, that mighty monarch, and that circle of feudatory kings at his side,

that cabinet of shrewd counsellors of his, and those beauties with moon-like faces,

that group of wayward princes, those bards and their songs of praise,

all this fleeted away and became mere memories under its power,

salutations to that, Time!

And, thus, “Kalaya Tasmai Namah!”

We bow down to the all powerful TIME!

A meditation to begin the new year: 

In the cave of my mind, I witness myself sitting and being aware of my own existence. Inbreath is equal to the outbreath. A new rhythm established. One with that rhythm. I am that rhythm. Breath reveals the mysteries of the universe. The experience of breathing. And being aware of the breathing. Being aware of the breath. Body and breath in unison. Mind, Body and breath. Breathing in unison. One with the universe and breathing. Me and the universe breathing together. The universe is experiencing itself breathing. The sun and the moon breathing, the planets and the stars breathing, the mountains, rivers and oceans breathing. All made from the same stuff. My breath in synch with the breath of the universe. The brahmanda breathing. Me, the child of the brahmanda breathing. Me breathing in the womb of the brahmanda and in synch with the brahmanda. One breath, one song. Uni Verse. The song of the universe. Universe breathes in I come alive; Universe breathes out I dissolve. Between the inbreath and the outbreath, I appear and fade away. Between the inbreath and the outbreath, the world appears and disappears. I am that and that is me. I am that which I seek. Ah, the mysteries that unfold so beautifully when you sit with all your being focused on the tip of your nose. The secret of the universe is hiding just beneath your nose. Find it!

The post Time and Tide Wait for None! first appeared on Vinay Kulkarni.

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

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

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

Prana Pratishta: The Temple’s Living Core

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

Idol Worship: A Misunderstood Concept

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

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

     Sacred Geometry: Aligning Architecture with Cosmic Harmony

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

Historical Context

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

Key Concepts in Sacred Geometry

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

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

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

Case Studies in Sacred Geometry

        1.      Kandariya Mahadev Temple, Khajuraho (Madhya Pradesh)

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

        2.      Brihadeeswarar Temple, Tanjore

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

        3.      Sun Temple, Modhera (Gujarat)

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

        4.      Meenakshi Temple, Madurai

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

Deeper Dive: Hoysala Temples and Fractal Patterns

Chennakeshava Temple, Belur

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

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

Hoysaleswara Temple, Halebidu

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

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

Keshava Temple, Somanathapura

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

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

Lakshmi Narasimha Temple, Nuggehalli

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

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

Modern Relevance

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

Beyond Architecture: The Multidimensional Purpose of Temples

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

Structure of the Temple

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

     •           Foundation as Earth

     •           Sanctum walls as Water

     •           Tower (vimana) as Fire

     •           Upper tiers as Air

     •           The unseen space above as Akash

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

Why Temples Matter: Fourteen Key Dimensions

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Journeying Through India’s Temples

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

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

Design by Intention

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

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

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

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

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

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

The Heart of Community Life

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

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

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

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

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

Conclusion: A Pathway to Higher Consciousness

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

Indeed, the Siva Sutras declare:

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

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

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

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

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

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

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

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.