HOW ARE YOU?

  

HOW ARE YOU? Whether asked in casual conversation or as an inquiry into one's state of being, it demands introspection. At the Institute of Doing Nothing, we fuse Vedic philosophy's Akarma—non-action as radical presence—with modern psychological insights, challenging the Western imperative of ceaseless productivity. True eudaimonia, or flourishing, arises not from hyper-agency, but from deliberate stillness, echoing Vedic wisdom's call to transcend the illusion of perpetual striving.



Central to this is the Upanishadic method of *neti neti* ("not this, not that"), via negativa that dismantles egoic attachments, much like Minimalism strips life to essentials. Yet Akarma elevates this beyond mere idleness: it embodies *nishkama karma* from the Bhagavad Gita (Chapter 3), action devoid of desire for results. Krishna advises Arjuna to perform duty without clinging to outcomes, aligning the will with cosmic *dharma*. Philosophically, this parallels Stoic *apatheia* in Epictetus or Heidegger's *Gelassenheit*—letting-be—fostering clarity amid chaos.


Psychologically, such practices validate mindfulness interventions (e.g., Kabat-Zinn's MBSR), which lower cortisol and silence the superego's tyranny. Regarding Antinatalism's pessimistic calculus (à la Benatar), Akarma offers respite: by suspending anthropocentric busyness, we confront suffering's roots, reframing existence as non-striving presence rather than futile procreation or accumulation.


☘️ SUDESH KUMAR

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Rivalry in Religion

Rivalry in religion is indeed a natural phenomenon, deeply woven into the fabric of human belief systems since ancient times. It stems from our tribal instincts—protecting sacred truths against perceived threats. The Bible explicitly cautions against interfaith ties. Deuteronomy 7:3-4 warns: "Do not intermarry with them... for they will turn your children away from following Me," portraying other gods as idolatrous forces that erode devotion. The New Testament reinforces this in 2 Corinthians 6:14: "Do not be unequally yoked with unbelievers," equating non-believers with darkness and compelling believers to draw sharp lines. These scriptural stances mirror patterns across religions: the Quran's emphasis on distinguishing believers from polytheists (Surah Al-Kafirun), Hinduism's historical caste and sectarian divides, and even Buddhism's early schisms between Theravada and Mahayana schools.




Yet, I contend this rivalry need not define us today. In our interconnected world, it fuels endless conflicts—from the Crusades that claimed over a million lives to modern jihads and sectarian violence in the Middle East, costing millions more. History shows how doctrinal purity often justifies division: the Thirty Years' War ravaged Europe over Catholic-Protestant rivalries, while India's Partition scarred generations along religious lines. Such enmity ignores our shared humanity, perpetuating cycles of hate that no faith truly endorses at its core.

Veganism offers a powerful bridge across these divides, much like it rejects animal exploitation for ethical unity. By choosing plant-based living, we transcend speciesism; similarly, interfaith harmony rejects human division based on belief. Remarkably, the Bible itself evolves toward love and inclusion. Galatians 3:28 declares: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Jesus embodied this by dining with sinners and tax collectors, challenging Deuteronomy's walls and modeling radical compassion.

True rivalry dissolves when faiths converge on universals: compassion (karuna in Buddhism, daya in Sikhism, metta in Theravada), justice (tzedek in Judaism, adl in Islam, dharma in Hinduism), and non-violence (ahimsa across Indian traditions). These principles unite us more than they divide. I promote this through our Vegan Mumbai Potlucks and beyond—events where Hindus, Muslims, Christians, and atheists gather around shared plant-based meals. No sermons, just true life stories and home cooked food sharing, proving that natural interaction can fix doctrinal divides far better than debates.

👨‍🏫 Prof. Sudesh Kumar  

🎯 Philosophy Circle  

👁️‍🗨️ philosophy.sudesh.org

⏰ Kāla — The Eternal Rhythm of Existence


In the sacred hymns of the Vedas and the insights of the Upanishads, Kāla (Time) is revered as the eternal continuum—unborn, imperishable, and omnipresent. Time is not merely a sequence, but the very pulse of cosmic order.



Through following eternal revelations, the sages recognized Kāla as the ultimate law. To surrender to Time is to align with Truth itself, realizing that the spirit within transcends the marching moments and abides beyond the flow of past, present, and future.  


1. 📌 Atharva Veda (19.53.8)  

“काळः प्रजाः वि दधाति सर्वाः।”

 (Time creates and directs all beings.)  


2. 📌 Rig Veda (10.90.11)  

“तस्माद्यज्ञात्सर्वहुतः ऋचः सामानि जज्ञिरे।”

(From that sacrificial essence, time unfolded the hymns, the metrical order, and the rhythm of the universe, establishing the cycles of creation.)  


3. 📌 Shvetāshvatara Upanishad (6.2)  

“कालः स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति चिन्त्यम्।” 

(Time, destiny, nature, chance, and the eternal spirit are all reflections of the Supreme Reality.)  


4. 📌 Maitrī Upanishad (6.14)  

“कालो वै अस्य सर्वासां भूतानां नायको भवति।”

(Time indeed becomes the ruler and guide of all existing beings.)  


5. 📌 Bhagavad Gītā (11.32)  

“कालोऽस्मि लोकक्षयकृत् प्रवृद्धः।”

 (I am time, the mighty destroyer of worlds, engaged in dissolving all beings.)  


👨‍🏫 Prof. Sudesh Kumar  

🎯 Philosophy Circle  

👁️‍🗨️ philosophy.sudesh.org

Why is Philosophical Reduction a state of wisdom?

This word frightens rationalists, for they have mechanized it, while they have idealized wisdom. But what is reduction, even from a rational standpoint? Even basic engineering rationality will suggest that reduction is not simplification (degradation), as many superficially assume, but optimization. 




For instance, there is an engineering component called a “reducer.” It does not steal the engine’s torque, as degradation would (a linear decline of quantity and quality), but transforms torque into power (optimizing the number of revolutions, translating them into a different quality of power). That is what philosophical reduction is—the ability to see the essence beyond the noise, to contemplate the source beyond superficial phenomena. And once you contemplate the essence, you automatically begin to dwell within it (optimization of rational fuss into a state of stillness). That is precisely the state of wisdom.


👨‍🏫 Sudesh Kumar

🎯 Philosophy Circle

👁️‍🗨️ philosophy.sudesh.org

Division of The Upanishads

  

The Muktikopanishad is a sacred Hindu text that serves as a spiritual roadmap for achieving liberation (moksha), featuring a dialogue between Lord Rama and Hanuman. Its primary significance lies in listing all 108 Upanishads, categorizing them by their respective Vedas, and emphasizing self-knowledge, particularly through the study of the Mandukya Upanishad, as the ultimate path to freedom. The text integrates paths of devotion (Bhakti), knowledge (Jnana), and Yoga, stressing inner realization over external rituals and the role of a guru.


As per the Muktikopanishad 108 Upanishads are divided according to four Vedas are as follows:


🎯 10 Upanishads from the Rigveda

 

🎯 19 Upanishads from the Shukla-Yajurveda


🎯 32 Upanishads from the Krishna-Yajurveda


🎯 16 Upanishads from the Samaveda


🎯 31 Upanishads from the Atharvaveda.


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The Principal 13 Upanishads, related to the Vedas are:


(A) Rigveda:


1. 📌 (1) Aitareya Upanishad


2. 📌 (2) Kaushitaki Upanishad


(B) Shukla-Yajurveda:


1. 📌 (3) Brihadaranyaka Upanishad


2. 📌 (4) Isha Upanishad


(C) Krishna-Yajurveda:


1. 📌 (5) Taittiriya Upanishad


2. 📌 (6) Katha Upanishad


3. 📌 (7) Shvetashvatara Upanishad


4. 📌 (8) Maitrayaniya Upanishad


(D) Samaveda:


1. 📌 (9) Chandogya Upanishad


2. 📌 (10) Kena Upanishad


(E) Atharvaveda:


1. 📌 (11) Mundaka Upanishad


2. 📌 (12) Mandukya Upanishad


3. 📌 (13) Prashna Upanishad


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The Cultural Perception of Pleasure and Procreation — Prof. Sudesh Kumar

  

Our understanding of pleasure and procreation is profoundly shaped by multiple factors, viz. cultural, religious, and societal norms. Pleasure is not merely a sensory event, but a complex experience involving emotional states. While procreation is a biological imperative, pleasure serves as a powerful motivator, ensuring that sexual activity occurs frequently enough to sustain populations. 



In Hinduism, sexuality is governed by the concept of kama (sensual pleasure), one of the four purusharthas (human aims), alongside dharma (duty), artha (prosperity), and moksha (liberation). The Dharma Sastras prescribe marital sex for procreation, but acknowledge its role in fostering intimacy. The Vedic perspective emphasizes that sex within marriage should align with dharma, ideally occurring for procreation. The Bhagavad Gita reinforces this by distinguishing kama aligned with duty from hedonistic indulgence. 


The Rig Veda ambiguously states, “what seems unnatural is also natural,” Whereas Hindutva, a socio-political ideology largely rejects non-heterosexual relations, enforcing traditional marriage norms. However, scholars argue that moksha is attainable regardless of sexual orientation if one practices self-restraint.


In many other faiths and cultures, pleasure is not merely a byproduct but an intended blessing, designed to deepen the bond between spouses and contribute to the flourishing of the relationship. The distinction between "vulgar" and "heavenly" eros, as described in Plato’s Symposium, highlights the difference between selfish gratification and a love that seeks the good of the other, suggesting that sexuality can be a means of cultivating virtue and deep relational connection.

 

The debate over whether sex is primarily for procreation or pleasure is longstanding, with perspectives shaped by culture, religion, and evolving social norms. For most people today, the majority of sexual encounters are motivated by pleasure, intimacy, stress relief, and emotional connection, rather than the intent to conceive. Modern contraceptives have further separated sex from procreation, allowing individuals to enjoy sexual activity without the risk of pregnancy.


The majority of people have not been very expressive about their sexuality due to cultural or religious conditioning. Whereas, most of the internet and social media users, in particular, have become more expressive about their sexual needs, and both genders now feel freer to communicate openly, breaking away from traditional, restrictive norms. Casual sex and non-traditional relationships have become normalized today, especially among younger generations, reflecting a broader acceptance of sexual diversity and personal choice. While challenges and nuances remain, the overall trend towards openness and acceptance is widely considered a progressive development for society.


This article is first posted @ sudeshkumar.com

How do different philosophical perspectives view the balance between freedom and responsibility?

Different philosophical perspectives offer varied views on the balance between freedom and responsibility, highlighting the complexities of this relationship. Here are some key viewpoints:


1️⃣ - Aristotelian Perspective: 

Aristotle emphasizes that true freedom is linked to virtuous action. He argues that individuals must act responsibly and make choices that benefit society, suggesting that moral responsibility arises from the ability to choose wisely based on rational thought.


2️⃣ - Kantian Ethics: 

Immanuel Kant posits that freedom is realized through adherence to moral laws that individuals impose on themselves. In this view, responsibility is integral to freedom, as it requires individuals to act ethically and in accordance with universal principles.


3️⃣ - Social Contract Theory: 

This theory suggests that individuals consent to limit some freedoms in exchange for societal benefits and protections. It implies that personal liberties are accompanied by responsibilities to adhere to societal norms and laws.


4️⃣ - Utilitarianism: 

Utilitarian philosophers advocate for individual freedom as long as actions contribute to overall happiness. Here, responsibility emerges from the need to consider the consequences of one's actions on the well-being of others.


5️⃣ - Existentialism: 

Existentialist thinkers like Jean-Paul Sartre argue that humans are "condemned to be free," meaning they bear full responsibility for their choices. This perspective underscores the weight of individual freedom and the necessity of accepting the consequences of one's actions.


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