Anuradha Sridharan

  In contemporary discussions on spirituality, one frequently hears the statement, “ I am spiritual but not religious. ” It is often presented as a progressive or enlightened position. However, a deeper examination of this idea raises an important question: what exactly is the role of religion in the spiritual journey, and can spirituality be meaningfully separated from it? The scriptures describe Atma as all-pervading, limitless, formless, and indestructible. Since it is not bound by space, it cannot be confined to any particular form. Yet, while the ultimate reality is formless, the human mind finds it difficult to conceive or appreciate the formless directly. The mind naturally relates to names, forms, symbols, and concrete objects. Therefore, spiritual traditions provide various forms of worship and different manifestations of the Divine to help individuals connect with the higher reality according to their temperament and personality. This understanding forms the basis of reli...

  12 Key takeaways from this book are presented in these two videos - Part 1 and Part 2 .  In a world where distractions compete relentlessly for our attention, The Power of Unwavering Focus by Dandapani ji offers a refreshing and deeply practical roadmap for reclaiming control of the mind. Drawing from a decade of monastic training and spiritual practice, the author presents focus not merely as a productivity tool but as a fundamental life skill that determines the quality of our experiences, relationships, and inner well-being. The book is organized into four sections— A Life of Purpose and Joy , The Ineffable Mind , Wings of the Mind , and A Panacea for the Mind . While each part contributes to the overall message, the heart of the book lies in sections Two and Three. Through six pivotal chapters, the author develops a unique framework for understanding the mind, awareness, energy, concentration, and willpower. One of the foundational themes of the book is the relationshi...

In Chapter 12 of the Bhagavad Gita, while describing the qualities of a devotee who is dear to Him, Bhagavan Krishna says, "Such a person is one who does not agitate the world and is not agitated by the world" . Recent public events and the flood of opinions, videos, and social media content offer an opportunity to assess how we respond emotionally and how our actions affect others. One aspect of this teaching is ensuring that we do not become a source of agitation in society. In Chapter 16 of the Bhagavad Gita, while describing the twenty-six divine qualities ( Daivi Sampat ), Bhagavan Krishna includes Apaishunam —the absence of slander, gossip, malicious criticism, and fault-finding. This quality has become especially relevant in an era where information spreads instantly and everyone has the ability to publish opinions to a large audience. Understanding Apaishunam The word Apaishunam is formed by adding the prefix "a" (absence) to Paishunam , which refers to gos...

  I visited Blossoms Book House, my favorite bookstore in Bengaluru, today. As always, I spent most of my time browsing the spirituality, philosophy, Yoga, and Ayurveda shelves. While I was absorbed in looking through the books, I overheard two young girls walking past say, "Oh, this is the mythology section." I looked up and noticed that the shelf containing the Bhagavad Gita, Upanishads, Ramayana, Mahabharata, Shrimad Bhagavatam, and other Hindu scriptures was indeed labeled "Mythology." Right beside it, was a shelf with Christianity related books, appropriately labeled "Christianity." While billing my books, I politely spoke to the owner. "Sir, may I request something? I visit Blossoms often and buy many spiritual and religious books here. I noticed that the shelf containing scriptures like the Bhagavad Gita, Ramayana, and Mahabharata is labeled 'Mythology.' Could you please consider renaming it 'Hinduism' or 'Sanatana Dharma...

 This is  Part 2 on the topic of  Titiksha . Check out  Part 1  . In an age where comfort is celebrated and convenience is expected, even the smallest inconvenience can disturb our peace of mind. A delayed flight, an unexpected criticism, a traffic jam, or a disagreement at home often leaves us frustrated and emotionally drained. The Bhagavad Gita offers a timeless antidote to this modern restlessness through the profound virtue of Titiksha —the capacity to endure life's inevitable challenges with patience, composure, and a cheerful attitude. Titiksha is often translated as endurance or forbearance, but its meaning extends far beyond merely tolerating discomfort. Adi Shankaracharya beautifully defines it as "endurance with a cheerful disposition." It is not passive resignation, nor is it grumbling acceptance. Rather, it is the ability to face situations that cannot be changed without complaining, blaming, or becoming emotionally disturbed. It is the inner stren...

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...

  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 ...