The Flow

 Sri Sadgurubhyoh Namah

*The flow* 

By Mihaly Csikszentmihalyi

Talks about a flow channel. He gives an example of a tennis player, immersed in the play, and time warps. There is no sense of time and there is no sense of self-consciousness (ego vanishes, self-talk, self-doubt vanishes).

This flow is experienced by anyone who played sports to some extent, or in ordinary life.

However, I talk of a different flow. The flow of awareness.

When you are aware of your every move, purposeful, mindful activity, fully aware. Here, self-talk is absent, self-doubt is nil, and there is no ego. There is no self-consciousness, there is only consciousness, awareness, and joy. A joy that is felt in the moment, not forgetting yourself like in what 'The flow' talks about. 

This is the joy of enlightened living.

Deepavali

 Sri Sadgurubhyoh Namah

Dear Atmajyoti,

Today I learnt an important insight

-- All are Atmaswarupa only

-- All are enlightened only

-- There is no ignorance 

-- There is no suffering in world 

-- There is no teaching I need to do

-- I need not have premise that, I am a teacher bringing wisdom into the lives of ignorant people 

-- Light is already present in every heart. I just need to recognise it.

-- Atma alone is there shining in every heart

-- There are no people, no relatives, no enemies, no foes, no friends, only Atmajyoti everywhere.

-- I am that Atmajyoti

-- This is true deepavali for me

Sapta maryada for a Veda Student

 Sri Sadgurubhyoh Namah

Who is a qualified student of Veda ?

Is Veda chanting / listening restricted to only Brahmanas ? 

Are other castes barred from chanting Veda ?

 Is it in the Shruti Vedas that only Brahmanas can recite Vedas? Or is it in Manu Smriti?

In the Shruti (Vedas & Upanishads)

No. There is no statement in the Shruti literature restricting Vedic learning strictly to Brahmanas by birth.
In fact, the Yajurveda (Sukla Yajurveda 26.2) explicitly states that Vedic knowledge is intended for all human beings:

"यथेमां वाचं कल्याणीमावदानि जनेभ्यः। ब्रह्मराजन्याभ्यां शूद्राय चार्याय च स्वाय चारणाय च..." 

Meaning : So may I speak these blessed words (the Vedas) to all people—to the Brahmana, the Rajanya (Kshatriya), the Shudra, the Arya (Vaishya), and to the stranger..."

Furthermore, the Vedas speak of Varna as an aptitude/role rather than a hereditary system. 

The famous Purusha Sukta (Rigveda 10.90) describes the four Varnas as metaphorical components of a single cosmic body, not as rigid birth-based restrictions.

Then , where is this restriction and caste based divisions came into being ?

In the Smriti (Manu Smriti & Law Texts)

The restriction that teaching and primary guardianship of the Vedas belongs strictly to Brahmanas is codified in the Smriti texts, most notably Manu Smriti:

Manu Smriti 10.1: It prescribes that all three Dvija (twice-born) classes—Brahmanas, Kshatriyas, and Vaishyas—may study the Vedas, but only the Brahmana is permitted to teach it ("but among them the Brahmana alone shall teach it, not the other two; that is an established rule").

Later Smriti interpretations went further, restricting even the study/recitation of Vedic Samhitas away from non-initiated groups, designating Vedic recitation as a specific occupational duty of the hereditary Brahmana class.

Summary of the Distinction:

Shruti (Primary Authority): Open, universal view of Vedic knowledge based on spiritual readiness (Adhikara).

Smriti (Secondary Social Codes - By Human): Institutionalized social roles, reserving Vedic teaching and recitation for the Brahmana varna.


Sapta maryada - The qualification and eligibility criteria to be a Veda student

The real qualification for someone to study Veda is that the student should follow the 'Sapta maryada'

Sapta Maryada focused deeply on sensory control, purity, and reverence:

Ahimsa & Satya (Non-Violence & Truthfulness): Absolute avoidance of harm in thought, word, or deed, alongside truthful speech without deceit or parushyam (harshness).

Indriya Nigraha & Brahmacharya (Sense Control & Celibacy): Complete restraint of sensory desires, including mental purity, avoiding lustful thoughts, and strict refraining from physical or casual contact with others.

Ahara Shuddhi (Dietary Purity): Eating only Sattvic food offered during Bhiksha (alms) or prepared within the Gurukula, strictly avoiding outside food, stale food, leftovers, and intoxicating substances.

Swadhyaya (Daily Vedic Recitation): Daily mandatory chanting, study, and reflection on the Vedas without missing the prescribed time slots (Sandhyavandanam and Veda Patha).

Guru Bhakti & Vinaya (Reverence to the Teacher): Utmost humility and obedience toward the Acharya, eliminating pride, self-boasting, arrogance, and disrespect.

Shaucha & Asangata (Purity & Non-Contamination): Maintaining strict physical cleanliness, personal hygiene, ritual purity, and non-touching (asparsha) of impure or unauthorized objects and individuals during ritual study.

Vyasana Tyaga (Avoidance of Addictions & Distractions): Strict avoidance of the standard Vyasanas (vices/addictions) such as gambling, unnecessary leisure, excessive sleep, gossiping, or idle entertainment.

Hari Om

Speech

 Sri Sadgurubhyoh Namah

My speech has to follow the below rules,

1. Hitha-bhashi -- My speech is to be beneficial for others
2. Sathya-bhashi -- My speech is to be Truthful
3. Priya-bhashi -- My speech is to be pleasant to other's
4. Mitha-bhashi -- My speech is to be succint and upto the point

Similarly, apply this filters, (Truth, Beneficial, Pleasant, and Succint) to my thoughts, and deeds too.

Hari Om 

Finding solution to any situation in life

 Sri Sadgurubhyoh Namah

We face many situations in life. When a difficult situation is faced, we try to either avoid or try to solve.

People try different types of solutions as per their choice, or a combination of those. There are many types of experts offering different types of solutions in the world. Everyone are selling their wares (for a fee).

I am enumerating some of the types of solutions that are available in the world,

• Some seek psychological counselling 
• Some seek personality development
• Some seek self-help books
• Some seek self-help group therapy
• Some seek religious solace
• Some seek meditation
• Some seek astrology, thinking that planet positions and stars alignment is the cause of their suffering
• Some seek vastu, thinking that the way their building is built is the cause of their suffering
• Some seek feng shui, thinking to rectify the way their building is built
• Some seek palmistry
• Some seek parrot astrology ('Chiluka josyam' in Telugu language)
• Some seek 'Koya dora' (telugu for tribal person)
• Some seek to wear a particular Gem on their fingers
• Some seek to wear a 'Taveez' a talisman
• Some seek to do shopping to beat depression
• Some seek alcohol or drugs to escape reality
• Some seek solace in watching movies, and theater

The list is endless. 

The premise in all the options in this list (usually what people try), is that the problem is outside and the solution is outside of themselves.

What if this premise is incorrect ?

What if the problem is in my understanding of life ?

Then, the solution lies in rectifying my understanding of life and transform my viewpoint, and a solution is found to the situation.

Real life example :

Recently, I faced a situation in my job. I was exploring various options to either escape the situation, or explore other options to change the job, or blame others, or blame my family members or blame my karma etc. 

I listed the facts, various options, various decisions on a piece of paper. Then I tore the paper.

Then, I checked and asked myself 'Why dont you apply Vedanta principles, and test Vedanta ?'

I wrote the following,

1. Fact : My understanding of life is incorrect, which is causing me difficulty

2. Options : Read Chapter-3 'Karma Yoga' of Srimad Bhagavad Gita

3. Decision : Understand life situation through the lens of 'Karma Yoga', chapter-3 of Gita

I did read Chapter-3, Karma Yoga of Bhagavad Gita, and pondered over it. My misunderstanding of life is removed, and then I felt lighter and a new strength came to me to face life and the situation in the job.

Conclusion :

All the time, the problem and solution lies in you. Rectify your perspective, viewpoint to align with Gita and life seems better.

I purposefully didnt quote any particular shloka from chapter 3. One has to read the entire chapter to get the complete picture instead of quoting one or two shlokas.

Humans are not machines

 Sri Sadgurubhyoh Namah

'Human beings are not machines'. By saying that what I mean is , human beings are not just logical and rational beings. They have another dimension, which is illogical and irrational about them. I am including me also, not excluding me.

This see-saw movement between rationality and irrationality, happens in every human beings minds, all the time. It affects the way we think, talk, feel and act.

This fact everyone are aware of. I am not having any new discovery here. 

However, what I discovered is that, while thinking, talking, feeling, and acting, I, as well as most of the human beings are not aware of this fact. i.e if they think about this calmly they will understand that everybody are rational as well as irrational to some extent and there is a see-saw movement between them. What we need to be aware of this fact is while we are in the action, behaviour. 

This irrationality (i.e emotionality) , they call it gut feeling or intuition or whatever they want to call it. We cannot quantify, measure, yet we feel something about something, which a logical thinking mind cannot grasp. 

I am not saying that all people should be logical and not be emotional. What I am saying is, what is the ideal balance point ?

I heard someone say , we have a left brain and right brain etc. I am not a medical doctor or a psychologist. I dont want to go into that. May be this rationality is associated with left brain, and irrationality is associated with right brain. That is not the point. 

The point is , how do we know, what is right response to any external event ?

Is a rational response right ? Is a portion of irrational response is right ?

How much of our rational response is guided by our past experiences ? How much of our irrational response is guided by our past experiences ?

How much of rational response is guided by our likes and dislikes ? How much of our irrational response is guided by our likes and dislikes ?

How much of them is guided by our fears and anxieties ?

How much of them is guided by our current knowledge ? 

How much of them is guided by our way of learning new things ?

A psychologist, or a social behavioural doctor may give answers to these questions. However, we, the normal human beings, how do we know ? how do we think, talk, feel, act in a right way ?

Should I say 'appropriate way for the situation', instead of right way ?

What tools are available for us to respond in an appropriate way to the situation ?

One tool I know is the 'Nadi shuddhi anulom vilom pranayama' that can balance the left brain and right brain functions.

I know for sure that Yoga asana practice can bring about balance in a person. Calm the person, so that , the person is not under stress, or anxiety.

Yoga brings about a beautiful harmony between left and right brain guided behaviour.

All the Yoga practitioners will vouch for that. They will back me up in this claim.

I wonder, what if, what if all the people on this planet do daily Yoga practice ?

Blind leading blind

 Sri Sadgurubhyoh Namah

The Blind Leading the Blind: A Lesson from the Upanishads

The expression “the blind leading the blind” conveys a profound lesson about spiritual ignorance, false knowledge, and the importance of finding a competent Guru. This idea is beautifully expressed in both the Katha Upanishad 1.2.5 and the Mundaka Upanishad 1.2.8, with a slight difference in wording.

1. Katha Upanishad 1.2.5

Sanskrit

अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितंमन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ५॥

Transliteration

avidyāyām antare vartamānāḥ
svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ |
dandramyamāṇāḥ pariyanti mūḍhāḥ
andhenaiva nīyamānā yathāndhāḥ || 5 ||

Meaning

Living in ignorance, yet considering themselves wise and learned, these deluded people wander about in confusion, following winding paths, like blind people being led by the blind.

2. Mundaka Upanishad 1.2.8

Sanskrit

अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितं मन्यमानाः ।
जङ्घन्यमानाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ८॥

Transliteration

avidyāyām antare vartamānāḥ
svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ |
jaṅghanyamānāḥ pariyanti mūḍhāḥ
andhenaiva nīyamānā yathāndhāḥ || 8 ||

Meaning

Living in ignorance, yet imagining themselves to be wise and learned, these deluded people wander about, suffering from various afflictions, like blind people being led by the blind.

3. The Deeper Meaning: Who Is Truly Blind?

The blindness described in these verses is not physical blindness. It is spiritual and philosophical ignorance—the inability to understand the true nature of reality.

We often assume that knowledge, authority, popularity, scholarship, or social position makes a person wise. The Upanishads challenge this assumption.

A ruler may lack wisdom. An administrator may lack understanding. A religious teacher may misunderstand the very truth they teach. Followers may place their trust in such teachers without examining what is being taught.

The same pattern can occur in every sphere of life. People follow leaders, teachers, institutions, and prevailing beliefs, often without questioning whether those leading them genuinely understand the truth.

When the teacher lacks true understanding and the followers lack the discernment to recognise it, the result is the blind leading the blind.

This does not mean that every teacher, ruler, or follower is necessarily ignorant. Rather, the Upanishads invite us to examine ourselves and the people we choose to follow. Are we moving towards truth, or are we merely following someone who appears to know the way?

The most important phrase: Swayam dhīrāḥ paṇḍitaṃ manyamānāḥ

The expression svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ conveys a particularly important warning: these people consider themselves wise and learned.

Their problem is not merely ignorance. It is ignorance combined with the conviction that they already possess knowledge.

A person who recognises their ignorance can seek knowledge. A person who is convinced that they know everything may never feel the need to learn.

This is why intellectual humility is essential on the spiritual path. The willingness to question our own assumptions is often the beginning of genuine understanding.

4. Avidyā: The Two Aspects of Ignorance

In Advaita Vedanta, ignorance (avidyā) is often explained through two aspects: āvaraṇa and vikṣepa.

1. Āvaraṇa — Concealment

Āvaraṇa means covering or concealing. It prevents us from recognising what is actually present.

For example, when the nature of the Self is not understood, we fail to recognise our true nature and take our limited identification with the body and mind to be the whole of who we are.

2. Vikṣepa — Projection

Vikṣepa means projection. When reality is not correctly understood, the mind projects an interpretation or appearance that is mistaken for reality.

A traditional Vedantic illustration is a rope mistaken for a snake in dim light. The rope is not recognised as a rope, and the mind projects a snake where there is none.

Together, these two aspects help explain how ignorance operates: we fail to recognise what is present and mistake something else for it.

When such misunderstanding remains unexamined, we may build our beliefs, decisions, teachings, and entire lives upon it. If we then teach those beliefs to others with absolute confidence, our ignorance can influence them as well.

Thus, the problem of avidyā is not confined to an individual. It can be transmitted from teacher to student, from leader to follower, and from one generation to another.

5. If Everyone Claims to Know, Whom Should We Follow?

This brings us to an important question.

If appearances can be deceptive, scholarship alone does not guarantee wisdom, and confidence is not proof of realisation, how do we identify a competent spiritual teacher?

Vedanta offers a valuable framework for discerning a qualified Guru.

1. Śrotriya — One Who Is Well-versed in the Śāstra

A Śrotriya is one who has studied the traditional teachings of the Upanishads and understands their intended meaning. Such a teacher can explain the scriptures clearly, resolve doubts, and guide a student through the reasoning and teaching methods of Vedanta.

Spiritual teaching should not rest merely upon personal opinions, impressive speeches, or claims of extraordinary experiences. The teacher should have a sound understanding of the śāstra and be able to communicate its meaning faithfully.

2. Brahmaniṣṭha — One Established in Brahma-jñāna

A Brahmaniṣṭha is one who is firmly established in the knowledge of Brahman.

Such a teacher does not merely repeat philosophical concepts but is grounded in the understanding that the scriptures seek to communicate. Knowledge is not simply an intellectual possession; it transforms the way one understands oneself and reality.

The distinction is between merely speaking about truth and being firmly established in its knowledge.

3. Akāmahata — One Not Driven by Selfish Desires

The expression akāmahata points to one who is not overcome or afflicted by personal desires.

A genuine spiritual teacher should not exploit a student's trust for personal gain, power, status, or gratification. The teacher's guidance should be directed towards the student's spiritual growth rather than the fulfilment of selfish ambitions.

Such a teacher serves the larger good, supporting loka-saṅgraha—the welfare, well-being, and harmonious functioning of the world.

These three qualities provide a useful basis for discernment: scriptural understanding, established knowledge, and freedom from selfish motivation.

A student's responsibility is not to accept every claim unquestioningly, but to examine a teacher's understanding, conduct, and intentions with care and humility.

6. How Should a Student Approach Such a Guru?

Once a student finds a competent teacher, the Upanishadic tradition emphasises approaching the Guru with respect and a genuine desire to understand.

The student should ask sincere questions, seek clarification, reflect upon the answers, and put the teaching into practice. Respect does not require abandoning discernment; rather, it creates the right attitude for learning while allowing doubts to be resolved through inquiry.

The purpose of approaching a Guru is not merely to collect information, adopt a new identity, or become a blind follower. It is to overcome ignorance through knowledge.

The relationship between Guru and Śiṣya is therefore a relationship of sincere teaching and sincere learning. The Guru provides guidance, while the student brings humility, inquiry, reflection, and a willingness to understand.

Ultimately, the aim is not lifelong dependence upon another person's authority, but the removal of ignorance through genuine knowledge.

Conclusion

The message of the Katha Upanishad and the Mundaka Upanishad is as relevant today as ever.

We must be careful not to mistake confidence for wisdom, scholarship for realisation, authority for truth, or popularity for spiritual maturity.

Before following someone, we should examine whether that person genuinely understands what they teach. Before teaching others, we should examine whether we ourselves have understood the subject. And throughout our lives, we should remain humble enough to acknowledge what we do not know.

The first step towards wisdom is recognising our ignorance. The next is seeking the right knowledge from a competent source. The responsibility of the student is to inquire sincerely, reflect deeply, and strive to understand.

May we find competent Gurus. May we become sincere and discerning Śiṣyas. May the light of knowledge dispel the darkness of ignorance, so that we may see the truth clearly and live in harmony with ourselves and the world.

Hari Om Tat Sat.

Three gates to Hell

 Sri Sadgurubhyoh Namah

The Three Gates to Suffering: A Teaching of Sri Krishna and Gautama Buddha

The Srimad Bhagavad Gita, Chapter 16, Verse 21, clearly identifies three destructive tendencies that lead a person towards suffering.

Sri Krishna says:

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ २१ ॥

Translation:

“Desire, anger, and greed are the three gates to hell, destructive of the self. Therefore, one should abandon these three.”

The key words are:

• Kāmaḥ — Desire, craving, or passion

• Krodhaḥ — Anger

• Lobhaḥ — Greed

Sri Krishna's teaching is simple: desire, anger, and greed disturb our inner peace and lead us towards suffering. We must learn to recognise and overcome them.

A similar insight is at the heart of Gautama Buddha's teaching.

The Buddha's First Noble Truth

The Buddha taught the Four Noble Truths:

1. Life involves suffering (Dukkha).

2. Craving (Tanha) is a cause of suffering.

3. The cessation of craving brings the cessation of suffering.

4. There is a path that leads to the cessation of suffering.

The Buddha's message is not that we must abandon life itself, but that we must understand the nature of craving and free ourselves from its hold.

Yet, how difficult is it for us to accept this simple truth!

Why Is It So Difficult to Let Go?

Ordinary people often live as though they were blind, intoxicated monkeys, wandering under a scorching sun on a bed of burning charcoal and thorns.

They continue to chase one desire after another, becoming entangled in disappointment, frustration, jealousy, anger, and greed. Even when their desires bring them pain, they cling to them, hoping that the next fulfilment will finally make them happy.

Tell someone to let go of their desires, and they may think you have gone mad!

Why? Because most of us have never seriously questioned whether the very desires we pursue in the hope of finding happiness might also be the source of much of our suffering.

We assume that our desires are natural, our ambitions are necessary, and our anger is justified. We seek relief from suffering without examining the attachments and cravings that repeatedly give rise to it.

To understand the simple statement “Life involves suffering” requires profound intelligence, honest observation, and the courage to examine our own lives.

The Buddha expressed this truth in a few simple words. Yet, understanding it deeply is difficult because it requires us to question the very way we live.

People may respect the Buddha, bow before his image, and admire his wisdom, yet continue to live exactly as before, without practising his teaching.

The same is true of the Bhagavad Gita.

People may worship Sri Krishna, perform puja, recite His name, and celebrate His life. Yet, when it comes to putting His teaching into practice, they may continue to be driven by desire, anger, and greed.

We worship Sri Krishna, but do we follow His teaching?

We revere the Buddha, but do we practise His wisdom?

The real question is not whether we respect these great teachers. It is whether we are willing to understand what they taught and transform the way we live.

Spirituality begins not merely with worship, prayer, or reverence, but with self-understanding and the sincere effort to put wisdom into practice.

Sri Krishna asks us to abandon desire, anger, and greed. The Buddha asks us to understand craving and the way it gives rise to suffering.

Both teachings invite us to look within, examine our attachments, and discover whether lasting peace can be found by endlessly satisfying our desires—or by understanding and freeing ourselves from their hold.

Right attitude while performing any action

 Sri Sadgurubhyoh Namah

How to be highly efficient while performing any action ?

It depends on what is the attitude you have while performing that action.

What is the right attitude to have ?

The answer is drawn from Lord Sri Krishna's teaching from Bhagavad Gita 2.47, 6.5 and 2.48

1. Gita Chapter 2 Shloka 47 : 

You have a right to action, never to the fruits thereof. Do not be attached to the results of your actions, yet, do not be attached to inaction.

Moral : Perform action without thinking about result. Just do.

2. Gita Chapter 6 Shloka 5 :

You have to uplift your self by your self. Do not let your self down. Your self is your friend, Your self is your enemy.

Moral : Motivate yourself to do right actions. Do not yield to negative thinking. A mind trained in yoga is your friend. A mind yielding to temptations is your enemy.

3. Gita Chapter 2 Shloka 48 :

Be situated in Yoga and perform all your actions, renounce attachment to the results of actions. Be equanimous towards both results, success or failure. Equanimity is called Yoga.

Moral : Perform all your actions with perfect equanimity towards the results of your actions. Be same whether the result is success or failure. This equanimity is called Yoga. 

Karma, Bhakti, Jnana

 Sri Sadgurubhyoh Namah

*Karma, Bhakti and Jnana

Trikarana dosha:

Doing: I am the doer. I am the body.

Enjoying: I am the enjoyer. I am the mind.

Thinking: I am the owner. I am the intellect.

Trikarana shuddhi:

Kartrutva tyaga: I am not the doer. God is the doer. 

Na aham karta, Hari karta. Purifies body.

Phala tyaga: I am not the enjoyer. God is the enjoyer.

Na aham bhokta, Hari bhokta.

Purifies mind.

Sanga tyaga: I am not the knower / owner. God is the knower / owner.

Na aham jnata, Hari jnata.

Purifies intellect.

These three types of tyaga is taught by Sri Krishna in Gita by this shloka

The Sanskrit Verse

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ २७ ॥

Transliteration:

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

Word-by-Word Translation

* Yat = Whatever; karoṣi = you do

* Yad = Whatever; aśnāsi = you eat

* Yaj (Yat) = Whatever; juhoṣi = you offer in sacrifice

* Dadāsi = you give away (in charity); yat = whatever

* Yat = Whatever; tapasyasi = austerities you perform

* Kaunteya = O son of Kunti (Arjuna)

* Tat = that; kuruṣva = do; mad-arpaṇam = as an offering unto Me.

English Translation

"Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, O son of Kunti, do that as an offering unto Me."

Key Spiritual Teachings of This Verse

* Spirituality in Daily Life: Krishna clarifies that you do not need to renounce the world or sit in a cave to reach the divine. Whether you are working, eating your meals, helping someone, or doing hard chores, the act itself becomes sacred if your intent is to offer it to God.

* Freedom from Karma: By dedicating all actions and their fruits to the divine, a person does not accumulate karmic bondage (both good and bad reactions). This directly links back to the concept of Sāttvika Tyāga (renouncing the fruits of action).

* Mindfulness and Intent: This verse shifts the focus from what you are doing to why and for whom you are doing it. It transforms routine, mundane life into a continuous, active meditation.

Golden Rule of Spirituality

 Sri Sadgurubhyoh Namah

The Bhagavad Gita Chapter 6, Verse 32. It is often considered the "Golden Rule" of spiritual empathy and universal compassion.

## The Shloka

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।

सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ ३२ ॥

## Transliteration

ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna

sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ [1] 

## Meaning

"I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own, O Arjuna." 

## Key Concepts Breakdown

* Ātmaupamyena (आत्मौपम्येन): By comparison with oneself, or treating others as oneself.

* Sarvatra Samam Paśyati (सर्वत्र समं पश्यति): Sees the same essence and equality everywhere.

* Sukhaṁ vā yadi vā duḥkhaṁ (सुखं वा यदि वा दु:खं): Whether in happiness or in distress. 

* Lord Krishna explains that the highest level of spiritual realization is reached when you no longer see a division between yourself and others. Because you feel your own joys and pains, you intuitively understand that others feel theirs the exact same way. Therefore, you naturally treat every living being with the same love, care, and respect that you extend to yourself.

You can find this same 'Universal Golden Rule of empathy' echoed in every religion.

For example, 

Jesus said "Do unto others, what you want others to do unto you",

And 

"Love thy neighbour" etc.

This shloka is so universal golden rule, that it is found in every religion.

Things such as these are called "sanatana dharma", they are universally applicable.

The other aspects of religions, like what and how to do a ritual, style of prayer, way of dressing, name of God etc, these vary

What is the right way of meditation

 Sri Sadgurubhyoh Namah

Let us try to understand what is the right way of doing meditation.

Everyone want peace of mind. And an untrained mind is agitated and there will be many thoughts zig zagging across brain, causing agitation in a person.

The person who wants peace of mind, realizes somehow that if those thoughts that are tormenting him/her stop or made to go away, peace will be there. This person (meditator) hears someone say that one needs to focus on something like a idol, picture, or a devata etc.Then that person tries forcefully to eject those thoughts from his mind and tries to focus on the object. The more he tries to get rid of them, those thoughts will return back with that much force. Then, the person loses faith in meditation also.

What is the solution ?

Here is the trick :

Don't focus

Just sit, and allow thoughts to flow whichever way they want to flow.

While thoughts flow, keep observation of the flow, as well as observe what impact those thoughts are having on you emotionally, what is happening in the body. Keep observation.

Dont try to stop thoughts.

The goal is not to stop thoughts. Goal is not to be peaceful.

The goal is to understand yourself. The goal is to understand what is happening with you.

if there are thoughts which make you anxious, and sad, Dont try to do meditation to become peaceful. try to understand why that thought is causing anxiety or sadness. Usually, some thoughts cause anxiety and sadness, and this happens because underlying that sadness, the thought has something to do with you, something to do with your understanding of life. Something to do with what you really want, and what you are really afraid of. Address those concerns, then those thoughts will not raise again

Balanced life

 Sri Sadgurubhyoh Namah

Good morning, 

How are you today ?

Have a good day.

Do you practice Yoga, Meditation ? Do you study Bhagavad Gita ?

I suggest that you consider this, no matter what we do in life (with respect to earning money), there is another aspect which is related to our health, peace of mind and our connection to God (these are unrelated to earning money), and one needs to balance both these aspects. We need to put effort for earning money and livelihood, also, at the same time, we need to spend some time daily for our health, and peace of mind.

Mother

 Sri Sadgurubhyoh Namah

I asked my lovely 84 year old mother "Amma, you must have seen the world changed much, what are the different technologies that you have seen in your lifetime ?"

Her answer made me speechless. 

She said :

Generation-1 : When I was 8 years old , we used to cook in earthen stove with firewood. My mom used to put rice pot and took few rice grains and pray to fire god and rotate 3 times around the pot and put it in the fire, and proceeded to cook rice. I could see the pride and tears in my mom's eyes when she said "That was my mom". Then came the twin earthen stove, where we used to put some firewood straight, and some firewood in an angle. In one stove we put rice, and in another we used cook daal or sambhar. We were 10 people in house, and we used to cook for them. I used to cook, serve them, clean the place and then go to school.

Generation-2 : Then came the 'Kumpati' - the coal stove. We used to cook rice on coal stove on a 'Parigha' (Brass utensil). It was heavy. we used to cook rice for some time and then the extra water is strained off into another vessel. We used to put a ladle below and across the tilted Utensil so that it does not fall off, and we can be hands-free. And then , the daal / sambhar was cooked on the earthen stove. Then there used be two coal stoves, where on one stove we used to cook rice and on another we used to cook daal / sambhar.  The utensils were made of many different types of metals. There used to be a 'Seesam' coated utensil. It should not be put directly on fire. Atleast some water or oil has to be put inside that vessel, only then it needs to be put on fire. That utensil gets soot all over its bottom. There is  a special way to clean that vessel. First put the ash on it and put it on fire. Then remove and then using coconut peechu we used to scrub it. Then the utensil used to shine.

Generation-3 : Then came Kerosene stove. Then the Janata stove. There used to be 12 wicks in that and there is a central place. All the wicks has to be cut to same height, otherwise, the flame will not be even and then the rice will not cook properly. On kerosene stove, we used to cook rice first and then daal / sambhar and some curry. Those days Kerosene was rationed. We used to stand in ration queue to get the kerosene. Then game the 'Pump stove'. It also runs on kerosene, but there used to be a pump to be pumped, which will increase the pressure and make kerosene into gaseous state and the gas used to come out of a small nozzle. We used to poke the nozzle with a fine needle, then the gas will come out with force. Then we light it, then the fire will burn bright. We used to cook rice on 'pump stove', and then the daal / sambhar was cooked on the Janata stove. 

Generation-4 : Then came the 'Gas stove'. Getting a Gas cylinder connection was a BIG thing in those days. Even if you get a gas connection, getting a gas cylinder is rationed. We used to use the gas sparingly and constantly worried what will happen if gas cylinder becomes empty. We were at the mercy of the person who used to deliver the gas cylinder to our house every month. The gas stove used to have two fire-places. We used to cook rice on one, and daal / sambhar on another and curry too. Later there used to be three burners. Now a days there are 4 burners.

Generation-5 : There used to be electric stove. There were two varieties in electric stove. One that comes with a coil, and one with a plate. I used both varieties. We used to cook rice first and then followed by daal / sambhar followed by curry. 

Generation-6 : Induction stove. Due to the recent Gulf war and gas prices shooting up, we bought 'Induction stove' in addition to the 'Gas stove' we had. She cooks rice in Induction stove, and daal / sambhar in the gas stove and then curry. 

Then she explained about various utensils she has seen. Then she explained that she has seen various types of lights. She didnt mention automobiles, television, internet, computers, or mobile technologies or AI, even though she uses  all of them. 

She uses mobile to watch various YouTube channels regarding how to cook different types of dishes to make for us.

She translated Bhagavad Gita pravachan of some swamiji , which was in Hindi, to Tamil. She learnt how to type in tamil on laptop, and then she typed her entire translation. She guided data entry operator, and proof readers, and then the printing press to print few copies of that.

She traveled in aeroplane, and car. She visited USA, Australia, New zealand, Singapore.

However, all these technologies doesnt come to her mind when I asked this question.

Her mind was centered around 'How do I cook rice and daal / sambhar and curry, and feed my family members' in her entire life.

I bow down to her and the Mother in her. 

I love my Mom. 

She cooked rice, daal / sambhar, curry , chutney her entire life on various types of stoves, first to her parents, brothers and sisters in her maternal home, then to her husband, mother-in-law and in-laws, sons and daughters, then to her grand children, and then to her great grand children. 

In which ever home she cooked, on whichever stove she cooked, which ever utensils she used, the unbelievable taste of the rice, daal / sambhar , curry and chutney was same and the unconditional love with which she filled all our stomachs over 76 years is same. 

Hallucination

 Sri Sadgurubhyoh Namah

I am not an expert in psychology. I was reading a post by a friend on some theory by someone. That made me write this post. I may be wrong and I dont want to hurt anyone or contradict anyone, however, this is what I felt and penning here,

My friend wrote,

" In Wilber’s formulation, reality is composed of nested holons, each maintaining its own organisation while participating in larger orders of existence. "

My reply to him below :

The problem with all the theories is that they consider the world as real, and then proceed to explain the 'reality' in various theories. Every theory is self-contradictory in some way.

When your starting assumption is incorrect, how can you ever hope what you are theorizing is correct ?

Everyone make the same first mistake. They first consider the world as real, and consider themselves as a body inside a world. Nobody verifies the correctness of this assumption. They take it for granted. Now, once a person is blind and groping in a dark alley, one can hallucinate to their heart's content, and come up with any theory as per their hallucination.

I also would like to ask a question , What is the purpose of any theory ? Especially a theory in psychology ? What do they want to achieve ?

What is life ?

 Sri Sadgurubhyoh Namah

World is there to challenge us in every possible way.

Some will praise you. Some will put you down.

Something will be favourable to you. Something will be unfavorable to you. You dream of something. Some dreams are fulfilled. Some dreams are shattered. Some dreams are work in progress. Some pleasure. Some pain. Some happiness. Some sorrow. Some friends. Some foes. Most people are neutral. If you show your friendly side, others show their friendly face in reciprocation and vice versa. There is just enough money to barely fulfill needs. There is just enough little bit extra money for some enjoyment. All the time is spent on activities which seem to support all the above and similar life content. 

This is what world has to offer. 

Everyday activities seem to suggest I am making steady progress. Progress towards what destinations? It is like Walking on a treadmill , seems like making progress, it shows 5 km walked. However, I am at the same place where I was always. 

I am eating 3 times a day to satisfy hunger, whole life it was done, inspite of it, hunger returns back. Many desires are satisfied.  New desires replace older ones. This is life.

Health is a mirage. Many diets, exercise plans, doctor and medicine support, yet body deteriorated as age progresses. It is an uphill task. 

Many relationships, relatives, properties acquired. All this setup requires maintenance with great care and great effort, and all these , I cannot hold onto beyond a certain time.

This is life in a nutshell.

Such being the nature of life, I wonder what life is leading up to? Is there a direction or destination? Or is it just a journey?

 Who knows?

Spiritual Journey

 Sri Sadgurubhyoh Namah

Spirituality is a journey towards 100% equanimity. An ability to face the vicissitudes of life equanimously. Spirituality is an attitude which grows slowly in you. 

It keeps growing. It is helping you. You are better today than yesterday.

You cannot become ' the best ' suddenly one day. 

What you want is that the '100% equanimity' manifests right now in you. Instead what you are finding is you are NOT 100% equanimous , and while dealing with world, you are getting hurt. And you are saying 'come on, I understood Advaita, now please spare me this pain'.

Please understand that, this is a process. All of us has to pass through this small, small painful incidents, making small corrections, and journey towards 100% equanimity'.

It's a learning process. And I agree that it is a painful process. Every one has to pass through this daily painful learnings.

No escape.

Only hope is, we are on the journey path towards 100% equanimity' and somewhere we are on that 0 to 100% equanimity scale. And hopefully we are learning and improving daily

Real Meditation

 Sri Sadgurubhyoh Namah

I got up, had a shower, and had a nice cup of coffee. Doing nothing. Enjoying the quiet morning.

Sitting quietly, not thinking particularly about anything. Not bothered by anything. Doing nothing. Not even trying to meditate.

This is the real meditation.

Search for Truth

 Sri Sadgurubhyoh Namah

The term 'God' is an overloaded term.

It's definition varies as per one's religion and belief system. Therefore, no two religions or sects agree with each other. Infact they fight with each other.

Typically , all religions talk about a God, who creates the world and runs it like a kingdom. In these systems, God is other than you, and is one who controls everyone, and individual is the controlled. 

However, let us say one doesn't take this way of understanding things. If one starts with a clean unconditioned mind, and starts enquiring about life, then they may reach to a conclusion, whatever that may be. That conclusion is one's own conclusion. The established religious definitions may agree or not with that conclusion. 

Now, you have to decide whether you are a follower or a leader in all matters, especially, when the question is about all important matter of who you really are. 

Do you want to accept what is there written in a book, or do you want to keep an open mind and investigate?

If you are a person who will listen to others, then there are many books, religious beliefs, heads, sects, teachers. There is no dearth of religious preachers in the world who tell you about a God who they have never met, and tell you about a heaven which they have never visited.

If you are a person of questioning mind, then keep an open mind and investigate, enquire, think, feel, analyze yourself, don't go by what others say or what books say.

Enquire, think, investigate

Life of Gratitude, Life of Bliss

 Sri Sadgurubhyoh Namah

A life lived with gratitude is a life of bliss. A life lived with discontent, and complaining nature is a life of misery.

When I look at a flower blooming, I am truly, really, sincerely, completely in awe and gratitude towards life, that I got the opportunity to look at a wonderful occurance of a flower bloom.

When I look at sunrise, I am truly, really, sincerely, completely in awe and gratitude towards life, that I got the opportunity to look at that wonderful cosmic sight.

When I am able to breathe, I am truly, really, sincerely, completely in awe and gratitude towards life, that I got the opportunity to be able to breathe and enjoy the process of breathing.

When I am able to have a glass of water, I am truly, really, sincerely, completely in awe and gratitude towards life, that I got the opportunity to be able to sense the cool water quench the thirst

This way when I look and experience life, every moment is a moment of gratitude and bliss.

This gratitude is towards who or what ?

This gratitude is an attitude of approaching life with a sense of sacredness and wonderment.

All these small wonders of life, which are at the same time, of immense value, is flowing towards me from a single source. Not only towards me, these wonders flow towards all from the same single 'One Source'. 

All popular religions call this 'One Source' as God and personify it at some level.

If we are quiet enough, still enough, and go deep inside your self, you will find that, this 'One Source' is the deepest Truth of your very own being, and the Truth of all beings. 

Finding this 'One Source' as your very centre and being with that, leads to beatitude and bliss and fulfillment.