Anuradha Sridharan

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...

  Imagine a line representing the minimum threshold required for survival—access to basic necessities such as food, clothing, shelter, and essential amenities. Slightly away from this level lies a degree of stability: a job, a home, and some financial savings. However, once this stage is reached, many people become absorbed in a cycle of distractions that keeps them occupied at the same level. Endless streams of entertainment, sports tournaments, television series, movies, social media, online shopping, promotional deals, and unproductive debates compete constantly for attention. One sporting event concludes only for another to begin—the Cricket World Cup is followed by the IPL, which is then followed by the Football World Cup, and so on. The result is a state of perpetual engagement that leaves little room for deeper reflection. This continuous stimulation can create a kind of collective stupor, where people are rarely encouraged to pause and contemplate larger possibilities. Ques...

  In every learning journey, the quality of the knowledge received depends not only on the teacher but also on the preparedness of the student. Ancient wisdom traditions repeatedly emphasize that knowledge flows only into a receptive mind. The Bhagavad Gita presents a powerful example through Arjuna. Standing on the battlefield of Kurukshetra, overwhelmed by confusion, grief, and attachment, Arjuna reaches a turning point. He admits, "I do not know what is right," and surrenders to Krishna as a disciple seeking guidance. This humility becomes the doorway to wisdom. A beautiful metaphor given by Swami Aparajitananda (Chinmaya Mission) helps us understand what it means to be a worthy seeker: the metaphor of the receiving vessel. The Receiving Vessel and the Flow of Knowledge Imagine a vessel containing water that is being poured into another vessel. For the transfer to happen successfully, the receiving vessel must possess certain qualities. Every flaw in the vessel represents ...

  Have you ever reacted strongly to something and later wondered, "Why did I respond with such intensity?" Often, the situation itself does not fully explain our reaction. What erupts in a moment may be the accumulated weight of many unresolved experiences, disappointments, and emotions from the past. This distinction between reaction and response is one of the most important lessons in personal growth. A reaction is impulsive. It arises from accumulated emotions, conditioning, and unresolved inner conflicts. A response, on the other hand, emerges from clarity, awareness, and conscious choice. Many of us believe we are reacting only to what is happening in the present. In reality, our reactions are often amplified by past experiences that remain unprocessed. A seemingly small incident can trigger a disproportionately large emotional response because it touches a deeper reservoir of unresolved feelings. Yet there is another challenge. In our effort to avoid reacting, we may ...

  Most of us think of attachment as being emotionally dependent on a person or a possession. But a deeper examination reveals that attachment is far more subtle. It evolves throughout life, changing its form while continuing to shape our thoughts, emotions, and sense of identity. Vedantic teachings suggest that attachment lies at the heart of human suffering. To understand ourselves, we must first understand what we are attached to. Attachment evolves throughout life, becoming increasingly sophisticated as we grow older. Understanding these layers of attachment is essential because they shape our identity, influence our decisions, and often become the source of our emotional struggles. The Four Stages of Attachment Attachment begins almost from birth. 1. Attachment to the Body The earliest attachment is to the body. A baby cries when hungry, uncomfortable, or separated from its mother's embrace. As we grow older, this attachment deepens.  By the teenage years, body-consciousne...

One of the most comforting teachings in the Bhagavad Gita appears in Chapter 6, where Arjuna asks a deeply human question: What happens to a sincere spiritual seeker who loses focus, falls away from the path, or fails to reach the goal? Such a person is referred as  Yoga Bhrashta — literally, the “fallen yogi.” It is a question many seekers silently carry within themselves. What if I begin spiritual practice sincerely but later get distracted by worldly life? What if old habits, desires, emotional struggles, or mental restlessness pull me away? Will all my efforts go to waste? Arjuna voices this fear openly to Krishna. Arjuna compares such a seeker to a rain cloud scattered by strong winds before it can release rain. The cloud had potential, purpose, and promise — yet it disintegrated midway. Similarly, a seeker may begin meditation, scriptural study, self-inquiry, or mind refinement with sincerity, only to later become overwhelmed by desires, negativity, ego, emotional instabilit...