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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The post Collaboration for Truth first appeared on Vinay Kulkarni.

We are often told not to compare apples and oranges—as if their differences outweigh their commonalities. Yet, both are fruits, both nourish life, and both arise from nature. Similarly, we are told not to compare black and white, forgetting that both are simply colors, manifestations of the same spectrum.
 
This tendency to emphasize difference over unity is deeply ingrained in human thinking. However, if we shift our perspective, we begin to see that seemingly opposite things often share an underlying essence. This realization can help us overcome superficial divisions and develop a more holistic understanding of the world.
 

The Unity Hidden in Differences
 
When we look beyond surface contrasts, we find that many so-called opposites are actually interdependent:
• Day and night seem opposed, but together they create the rhythm of life.
• Strength and gentleness are often framed as mutually exclusive, but true strength is incomplete without gentleness.
• Tradition and modernity appear at odds, yet both can coexist and enrich each other.
 
By understanding the functional similarities between things, we see how contrasts are not contradictions but complementary forces that sustain life.
 

The Role of Discernment: False Equivalence and Viveka
 
At the same time, there are cases where things are mistakenly clubbed together under one umbrella, even though they are fundamentally different.

A key example of this is Dharma and Religion:
• Religion is typically understood as a system of beliefs, doctrines, and rituals centered around faith in a deity. And it has rules to control people. 
• Dharma, on the other hand, is a principle, that which sustains, that which upholds, that which creates harmony. It is contextual, situational and not black and white. It does not seek to control but to ensure the wellbeing of the whole society! 

 When these two are confused, it leads to misinterpretation and serious consequences—both philosophically and socially. This is where Viveka (discernment) becomes essential.
• Without Viveka, we may wrongly divide things that are actually one, creating unnecessary conflict.
• Without Viveka, we may falsely merge things that should be understood separately, leading to distortion.
 
A truly balanced understanding involves both recognizing unity where it exists and differentiating where necessary.
 

Ardhanarishvara: The Integration and Transcendence of Opposites
 
When correct complementary halves are united, they form a complete whole—an idea beautifully embodied in the form of Ardhanarishvara, the divine synthesis of Shiva and Shakti.

Ardhanarishvara represents the coming together of:
• Consciousness and energy
• Masculine and feminine
• Stillness and dynamism
 
This deity is also associated with the Ajna Chakra, the third eye located at the pineal gland. The Ajna Chakra is the seat of intuition, allowing one to perceive reality beyond duality (Dwandva). When this center is fully awakened, one does not get caught in the illusion of opposites but sees the totality of existence.
 
The symbolism of Ardhanarishvara reflects the deep truth of Advaita (non-duality):
• Dualities such as logic and intuition, order and chaos, creation and destruction are not opposing forces but two aspects of the same reality.
• True harmony is not about choosing one over the other but about integrating and transcending both.
 
This is the highest realization—where opposites dissolve, and only wholeness remains.
 

The Keeper of the Vision: Protecting the Primary Idea
 
Another aspect that sharpens thinking and brings clarity in chaos is being absolutely clear about the purpose of anything.
 
When we look at history, we see that at critical junctures, great men stepped in and laid out a grand vision—a vision so vast that it required generations beyond their own lifetimes to accomplish.
 
However, more often than not, these visions get distorted over time, sometimes creating more problems than they were meant to solve. This phenomenon is perfectly illustrated in the 1994 movie The Crow, where a character says:
 
“A man has an idea. The idea attracts others like-minded. The idea expands. The idea becomes an institution. What was the idea? See, that’s what’s been bothering me, boys. But I’ll tell ya, when I used to think about the idea itself it’d put a big old smile on my face.”
 
The original idea—the very seed that birthed the institution or movement—is often forgotten. Instead, the institution takes on a life of its own, becoming something unrecognizable to its creator. In fact, it is said that the moment a vision is born, a hundred forces rush to destroy it. This is why so few original ideas make it to their destination undisturbed.
 
To ensure that an idea survives, every institution or organization needs a “keeper of the vision”—a protector of the primary idea, the keeper of the flame. But even this is not enough. The keeper of the flame must also be surrounded by a circle of protectors, people who are dedicated to protecting the protector.
 

The Genius of Indian Civilization: The Eternal Flame of Tradition

This is where the genius of Indian civilization stands apart. India developed a detailed, comprehensive, and self-sustaining system that ensured that visions did not die—but rather, were carried forward across millennia.

The Indian civilization safeguarded and transmitted knowledge through Sampradāya, an unbroken chain of wisdom passed from preceptor to disciple. More than mere repetition, Sampradāya ensures that spiritual and philosophical teachings are preserved with their full essence intact, maintaining a living continuity rather than a static tradition.

The process of Upadeśa facilitates the assimilation of this heritage—not just through texts, but through personal experience and internalization and deep appreciation. True knowledge is not preserved by words alone but it’s true value is realized only when tested, experienced, and understood in practice.

 This system has:
1. A paramparā (lineage) to carry forward knowledge
2. Processes and methods to protect the original essence
3. Symbols, rituals, institutions and power centers (temples) to reinforce the vision across generations

The carriers of the flame could only be a few, but the protectors of the keeper of the flame could be many—they could be everyone. And before fading away, each keeper of the flame would appoint the next, ensuring an unbroken continuity.

Thus, we see the strength of tradition, paramparā, and lineage—not as rigid structures but as living, breathing mechanisms that preserve truth across generations.

 
Let the whole of the creation survive, thrive, rejoice and prosper! 

The Indian civilization has withstood relentless attempts at erasure—waves of invaders, colonizers, and foreign forces have sought to extinguish its vision. Yet, despite centuries of disruption, the flame of its wisdom continues to burn bright across the world. This resilience is not accidental; it is a testament to the purity, clarity, and sincerity of the original vision, upheld by countless sons and daughters of Maa Bharati who have dedicated themselves to preserving it. Each of us has a role to play in ensuring that this heritage not only survives but thrives.

The significance of Sanatana Dharma extends far beyond lineage, faith, or historical connection. Its survival is crucial because it embodies a way of life that aligns harmoniously with nature and the fundamental rhythms of existence. It is the most holistic, inclusive, and pluralistic system ever envisioned—one that seeks the well-being of all creation. The values it upholds, including truth, righteousness, and harmony, provide the foundation for a just and sustainable world.

Even when societies elsewhere adopt principles like democracy, they often encounter internal contradictions that lead to conflict. This is because democracy, at its core, is not a borrowed concept—it is inherently Sanatani, rooted in the decentralized and self-sustaining governance models of this ancient tradition.

True governance, as envisioned in Sanatana Dharma, is not about power, conquest, or subjugation but about service, stewardship, and universal welfare—Loka Samastha Sukhino Bhavantu (May all beings in the world be happy).

At its essence, Sanatana Dharma is not a bunch of rules but a comprehensive blueprint for life—a guide on how to coexist harmoniously with fellow humans, other species, and the planet itself.

If a ruler were ever chosen to govern all of humanity with the sole purpose of ensuring the well-being of creation, they would first be sent to a Gurukula to learn from enlightened sages like Vishwamitra or Vasishta, imbibing the wisdom necessary to uphold justice and balance.
The vision of Sanatana Dharma is not about dominance or conversion; it is about nurturing a world where knowledge, wisdom, and compassion lead the way.

In an era of increasing global challenges, embracing its principles is not just a matter of heritage but a necessity for the collective flourishing of all beings. For that we need to be blessed and privileged to have lenses that allow us to see the truth! 
 
 

The post Holding on To A Vision… first appeared on Vinay Kulkarni.

In the ancient text of Yoga Vasishtha, sage Vasishtha teaches: “The mind creates its own bondage and the mind creates its own liberation.” This profound truth lies at the heart of how assumptions shape our reality, creating suffering where none need exist.
 
The Upanishads speak of “avidya” – ignorance that clouds our perception of reality. As the Katha Upanishad states: “The self-existent Lord created the senses to turn outward. Thus we look to the world outside and see not the Self within us.” This outward gaze leads us to paint reality with the colors of our assumptions, missing the deeper truth that lies beneath.
 
Sri Ramakrishna taught through a simple parable: A man walking in darkness saw a rope and assumed it was a snake. His heart pounded, his body trembled with fear, until someone brought a light and showed him it was merely a rope. Such is the nature of our assumptions – they create phantoms that haunt us needlessly.
 
The Bhagavad Gita speaks of “gunasya dharma” – the inherent nature of things. When we assume, we override this natural state with our mental projections. As Krishna counsels Arjuna: “Perform action, O Dhananjaya, abandoning attachment, being steadfast in yoga, and balanced in success and failure.” This balance is impossible when we are caught in the web of our assumptions.
 

An ancient Indian tale powerfully illustrates this truth through a story captured in the beautiful Kannada poem “Keliddu Sullaaga Bahudu” (What you hear may be false, what you see may be false). The poem tells of Gangamma, who lived in a forest dwelling with her baby and a faithful mongoose. One day, needing water, she left her baby in the mongoose’s care. While she was gone, a cobra entered their home, threatening the child. The loyal mongoose fought and killed the snake, its mouth stained with blood from the battle. When Gangamma returned and saw the blood on the mongoose’s mouth, her mind immediately conjured the worst scenario. In her anguish and rage, she struck the mongoose dead with her water pot. Only then did she enter to find her baby safe, sleeping peacefully beside the dead cobra – a tragic testament to the price of hasty judgment.
 
This story reveals a profound truth about the physiology of assumption. When we make erroneous assumptions, particularly those that envision worst-case scenarios, our body and mind don’t distinguish between imagination and reality. They react as if our darkest fears are actually occurring, triggering a cascade of physical, physiological, mental, and emotional responses. Just as Gangamma’s assumption led her to commit an irreversible act, our assumptions can create self-fulfilling prophecies in three devastating ways:
 
(1) We make our worst fears manifest through our misguided reactions
(2) We amplify situations beyond their actual severity
(3) We inflict significant physical and emotional damage upon ourselves

To counter this phenomenon, we can adopt a practice that involves regulation of our breath – our most fundamental connection to life itself. The practice is focused on establishing and returning to what we might call our “base breath.”

To find this base breath, begin by surrendering – let the body breathe by itself, without any effort or control. Observe how the breath flows when you relinquish all attempt to guide it. This natural, effortless breathing is your base state. Like a village woman carrying a pot of water on her head must maintain perfect balance to prevent spillage, you must maintain awareness of this breath as you move through your day.
 
As you encounter various situations and interactions, notice how your breath responds. Does it quicken when someone doesn’t return your call? Does it become shallow when you feel slighted? These changes in breath pattern are early warning signs of assumption and reaction taking hold. The practice is simple yet demanding: whenever you notice your breath deviating from its base state, gently guide it back. Don’t fight or force – simply return to that natural rhythm you identified in moments of peace.
 
This practice of breath awareness gradually leads us toward the yogic ideal of “stitha prajna” – the state of steady wisdom where external events no longer provoke strong reactions. Just as a deep lake remains undisturbed by surface waves, one who maintains awareness of their base breath develops a profound stillness that prevents hasty assumptions from taking root.

The ancient wisdom traditions understood what modern science now confirms: our bodies respond to our thoughts as if they were reality. When we assume the worst, our nervous system activates its stress response – cortisol floods our system, our heart rate increases, our breathing becomes shallow, and our capacity for clear thinking diminishes. This biological reality makes the practice of breath awareness not just spiritually significant but physiologically essential. Modern medical science reveals the full scope of how anxiety and fear-based assumptions affect our bodies:
 

1. Central Nervous System: When we make fearful assumptions, our brain floods our system with stress hormones like adrenaline and cortisol. While these hormones are helpful for genuine threats, chronic activation through persistent negative assumptions can lead to headaches, dizziness, and depression.
 
2. Cardiovascular System: Fear-based assumptions trigger rapid heart rate, palpitations, and chest pain. Chronic anxiety can increase risk of high blood pressure and heart disease.
 
3. Respiratory System: Anxiety causes rapid, shallow breathing – exactly what the practice of base breath awareness helps prevent. This can worsen conditions like asthma and COPD.
 
4. Digestive and Immune Systems: Chronic stress from persistent negative assumptions can cause stomach aches, nausea, diarrhea, and weakened immunity, making us more vulnerable to illness.
 
5. Muscular System: The tension created by anxiety and fear-based assumptions can cause chronic muscle tension and physical fatigue.

By maintaining our base breath, we create a biological anchor that helps prevent our body-mind system from spiraling into these assumption-driven stress responses. This practice becomes both a spiritual and medical intervention.
 
As the Kannada poem concludes: “Nidhaanisi Yochisidaaga Nijavu Thilivudu” – When we think calmly and carefully, the truth becomes clear. This wisdom echoes through every tradition that teaches us to pause, breathe, and look more deeply before allowing assumptions to guide our actions.

The Mundaka Upanishad declares: “Truth alone triumphs, not falsehood.” Our assumptions are often falsehoods we tell ourselves, veiling the simple truth of what is. The practice of breath awareness becomes our tool for lifting this veil, allowing us to see reality as it truly is, moment by moment.
 
In this way, we transform what could be poison into medicine, learning from each instance where our assumptions led us astray. Every challenging interaction becomes an opportunity for growth, every misunderstanding a step toward wisdom.
 

A beloved tale* carries this wisdom forward: A king once asked his wise men, “Is there a single mantra that holds truth for all moments – in victory and defeat, in joy and sorrow?” After much deliberation, they presented him with a sealed message, with one condition – he could open it only in his darkest hour.
 
Months later, the kingdom fell to invaders. The king fled alone, eventually finding himself trapped at the edge of a cliff, enemy horses thundering closer. In this moment of despair, sunlight glinted off his ring, reminding him of the message. With trembling hands, he opened it and read: “This too shall pass.”
 
Something shifted within him as he absorbed these words. Just as his days of glory had passed, so too would this moment of danger. In his newfound calm, he noticed for the first time the stunning beauty of the cliffside – a part of his own kingdom he’d never truly seen before. The sounds of pursuit faded as his enemies took a different path through the mountains.
 
The king survived, regrouped his forces, and eventually reclaimed his kingdom. During the magnificent celebration that followed, as flowers rained down from every window and songs of victory filled the streets, he felt pride swelling in his chest. “Truly,” he thought, “I am invincible.”
 
But then the sun caught his ring again. Reading those same words – “This too shall pass” – his pride dissolved into wisdom. He realized: neither the defeat nor the victory belonged to him. He was simply witnessing the endless dance of life’s changing circumstances.
 

This story illuminates a profound truth: our assumptions about both triumphs and troubles are equally misleading. Nothing is permanent – not our judgments, not our fears, not even our certainties. When we truly understand this, we can release our grip on assumptions altogether and become pure witnesses to life’s flowing river.
 
In doing so, we honor both the ancient wisdom and our modern need for clear, compassionate understanding in an increasingly complex world. For in the end, all assumptions shall pass, but the truth of what is remains ever-present for those with eyes to see.

*https://www.citehr.com/346028-too-shall-pass-thought-provoking-story.html

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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.

Introduction: Vision of Indic Management

My vision of Indic management is one that recognizes and is aligned with the 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.

The Current Western Paradigm and Its Shortcomings

The current management paradigm in most of the world comes from a western 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 western 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 – conscious 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 western 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 simple, practical and 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 an organism which has its own concept of self and its relationship with its internal organisms, 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 organism 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 a lot to learn from the west as well, especially in terms of how to package and present concept 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 (vk*******@al****.com) or share in the comments section!

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