Anuradha Sridharan

Life is constantly changing. Our bodies change, our minds change, our relationships change, and the world around us changes every moment. Yet, despite knowing this intellectually, we often resist change. We want pleasant experiences to last forever and unpleasant ones to disappear immediately. This resistance becomes the source of much of our suffering. In the Bhagavad Gita, Bhagavan Krishna offers a timeless solution to this problem through the virtue of Titikṣā —the strength to remain mentally undisturbed amidst life's inevitable ups and downs. This teaching is not merely philosophical; it is a practical discipline that can transform the way we respond to every situation in life. The inevitable change Before introducing Titikṣā, Krishna establishes an important truth. The Ātman , our true Self, is eternal and unchanging, whereas everything associated with the body, mind and the external world is temporary. Whatever belongs to the realm of Anātman is subject to change, decay and ...

We often wonder why certain habits come naturally to us, why we are drawn toward particular environments, or why some tendencies become difficult to change. Vedanta explains these patterns through the concept of vasanas — subtle impressions and tendencies that quietly shape our lives. Far beyond visible actions and conscious choices, vasanas influence our inclinations, our preferences, and even the direction in which our lives move. What Are Vasanas? Vasanas form an important part of the karana sharira , the causal body. They are our impressions, default tendencies, and unmanifest desires that remain within us. The word vasana literally means “fragrance.” This itself offers a beautiful way to understand the concept. Positive vasanas can be thought of as a pleasant aroma, while negative vasanas resemble an unpleasant smell. Just as fragrance spreads and affects the atmosphere around it, vasanas influence our thoughts, actions, and associations. Recognizing Vasanas Through Everyday Exp...

  In the journey of life, we often find ourselves standing at crossroads, wondering what we are truly meant to do. Questions about career, responsibilities, purpose, and fulfilment arise repeatedly. Much of our confusion comes not from lack of options, but from lack of clarity. When our understanding becomes clouded, we become disconnected from our true nature and begin moving away from our own path. Ignorance of our true nature leads to wrong identification — especially the identification that “I am only this body.” This gives rise to attachment and aversion (raga and dvesha), which then create delusion (moha). Under the influence of delusion, the intellect loses clarity and we become confused about what is right and what is not. Such confusion often leads us away from our own dharma and towards paradharma — living according to someone else’s path, expectations, or role. Arjuna’s dilemma in the Bhagavad Gita reflects this disconnect. His emotional attachment to family and teachers...

One of the subtle ways in which attachment operates is that it slowly changes how we see reality. It does not necessarily happen dramatically. It happens quietly, almost invisibly, until our perception itself becomes filtered. We may think we are seeing things clearly, but what we are actually seeing is our own attachment reflected back at us. Imagine a school annual day celebration where a play is being performed on stage. There are many characters involved in the performance — a king, a queen, ministers, sages, and several other participants. Most of the important action and dialogue happen at the center of the stage. Among the participants is a young boy acting as a soldier. His role is very small. He simply stands at the side of the stage holding a sword. Now imagine the boy's mother sitting among the audience with her phone, recording the performance. Where would her camera be focused? Would she record the entire play? Most likely not. Her camera would remain fixed on her son....

According to Vedanta, the source of much of our confusion and suffering begins with ignorance of our true nature. Because of this ignorance, we start identifying with things that are not truly ourselves. A methodology called Drig–Drishya Viveka , meaning the distinction between the observer and the observed, helps unpack this identification. It works through a simple principle: whatever is observed cannot be the observer. The experiencer is always different from the experienced. This understanding can be explored through various levels of identification. The first level is identification with external objects . If we hold a marker and say, "This is my marker," it becomes clear that the marker is something being observed. It exists separately from us. We are the observer and the marker is the observed. Therefore, the marker cannot define us. The same principle applies to every external possession. Whether one uses a simple phone or the latest model, whether one wears particula...

As we celebrate International Yoga Day, the images and videos from events everywhere seem to focus largely on yoga asanas. Yoga has increasingly become associated with complex twists, bends, and balancing acts.  We set challenging targets one after another — Chakrasana, Shirshasana, Sarvangasana, 108 Suryanamaskars and more. But perhaps the most difficult posture of all is Kaya Sthairya — the practice of complete stillness of the body. This is only possible if one can still the mind. In the Patanjali Yoga Sutras, Maharshi Patanjali speaks about Asana in only three out of the 195 sutras. The word "Yoga" means "to join" or "to unite" — to unite with the Self, the supreme reality. Due to ignorance of our true nature, we experience a sense of separation. This separatedness is further amplified by our endless desires and strong attachments, that cover the bright light of the Self within. Every effort that helps us return to our true Self and restore this conne...