Monday, June 23, 2025

Enchanting.

Krishna and the Sasural 
A tale from the enchanting lanes of Gokul

Once, little Sri Krishna and his friends were playing in the soft sands of Gokul, laughing and teasing each other as children do. Among them was a friend named Rama, who suddenly stood up and announced, “I must go now. I have to go to my sasural (in-laws' house).”

Krishna, just five years old, tilted his head curiously. “Sasural? I have heard of Gokul, Mathura, and Vrindavan... but where is sasural? Shall we all go there?”
Rama chuckled, “Not our sasural—my sasural.”

Now Krishna was thoroughly puzzled. “Then where is my sasural?”
Rama grinned, “That, you must ask your mother.”

And so, the curious little Krishna ran home, upset. He burst into Yashoda’s arms, demanding, “Ma! Why have you kept a secret from me? Where is my sasural?”

Yashoda couldn’t help laughing. Stroking his curls, she said gently, “Lala, you are still a little child. When you grow up, you too will have a sasural.”

Just then, Krishna’s friends came running, shouting with excitement, “Rama is returning from his sasural! He has brought his bride in a palanquin!”

Krishna’s eyes sparkled. “A bride! Let’s go see!”

He dashed outside, following the music and laughter. The bride, Madhuri, sat shyly in the palanquin, her face covered tightly. Krishna peered in and said sweetly, “Show me your face.”

But Madhuri replied, “My parents told me never to show my face to you. They said, ‘Everyone in Gokul loses their heart to Krishna upon seeing him. You must be careful.’”

Krishna smiled mischievously and warned, “One day, you will regret this.”

But Madhuri stayed firm.

Days passed. Life in Gokul was as always — full of music, laughter, and stories of Krishna. Wherever one went — to the riverside, in the courtyards, in the markets — the only topic was Krishna: his mischief, his dance, his smile.

Though she tried not to, even Madhuri’s thoughts were slowly filled with Krishna. Unknowingly, he began to appear in her dreams. One night, she suddenly woke up in a daze, thinking she had overslept. In panic, she rushed to the Yamuna to fetch water.

But it was midnight. The riverside was silent. There was no one in sight.

She thought to herself, “Oh no, everyone must have come and left. I am so late.” She filled her pot hurriedly, but when she tried to lift it, she couldn’t.

Just then, she saw a small boy walking towards her. His face… exactly like the one in her dreams, like the one everyone had described — Krishna!

He smiled and asked gently, “Shall I help you?”

She nodded, awestruck. He lifted the pot with ease, and as he passed it to her, something magical happened — he grew in size until he stood tall, face-to-face with her.

She stood frozen, heart trembling.

And then… he vanished.

The pot crashed to the ground.

She stood there weeping silently, overcome by longing. The sun rose, and her friends came looking for her. They found her motionless, tears flowing. They tried to revive her, splashing Yamuna’s water on her face. She fainted.

When she woke, she whispered only one name: Kannaiya... Kannaiya...

In that moment, Madhuri had crossed the threshold — she had become one of the brijvasis, those forever enchanted by Krishna, not just in thought, but in soul.

To think of Krishna is sweet. To dream of him is sweeter. But the truest grace is when Krishna thinks of you. Devotion is not just love offered, but love returned. Blessed are those whose hearts Krishna chooses to enter.

Karmabai.

Karmabai or Bhakt Shiromani Karma Bai, a revered 17th-century devotee of Lord Krishna. 

Birth & Origin: Born on 20 August 1615 in Kalwa village, Nagaur district, Rajasthan, into the Jat family of Jeevanram Dudi and Ratni Devi .

Known for her unwavering faith in Krishna from childhood—once she prepared khichdi (a rice‑lentil dish) and, taking her father’s instruction literally, waited for Krishna to “eat” before she would .

“Moved by her sincerity... Lord Krishna is said to have appeared before her and consumed the khichdi” .

Journey to Puri: Invited to Puri and became part of the Jagannath tradition, where she ultimately spent her life and is commemorated during the annual Rath Yatra (chariot festival) .

Miracles & Recognition: Widely celebrated for her innocent devotion, Karmabai inspired stories across Rajasthan and Odisha. Accounts say the Jagannath chariot halts by her samadhi (memorial shrine) during Rath Yatra, signifying divine respect .

Legendary Incidents

Khichdi Miracle: As a young girl (~13), she offered khichdi to Krishna, refusing to eat until He accepted—the deity manifested and consumed it, witnessed again at her father’s request .

Departure to Vrindavan: Overwhelmed by ritualism and worldly expectations after marriage, she fled one night, even hiding inside a camel's carcass to avoid capture, later traveling to Vrindavan and finally settling in Puri .

Undying Devotion: In Vrindavan, she devoted herself completely to Krishna, often living amidst wild forests, chanting, and meditation. Even when confronted by her father, she remained steadfast and became a spiritual guide to him .

Legacy & Veneration

Samadhi in Puri: Her memorial shrine is visited during the Rath Yatra, and it's said the Lord's chariot stops nearby—an ode to her deep devotion .

Inspiring Figure: Celebrated in folk songs and biographies (e.g., Bhaktavijaya), her life symbolizes pure, childlike faith and the primacy of devotion over ritual .

Cultural Memory: Numerous texts, pilgrim accounts, and local lore across Rajasthan and Vrindavan chronicle her intense renunciation, unwavering faith, and spiritual courage .

Why She Matter

Karmabai’s life highlights the transformative power of innocent faith—not bound by ritual, title, or status. Her story resonates especially with those who value heartfelt devotion over formal observance. Paths from rural Rajasthan to the sacred shrines of Vrindavan and Puri—her journey bridges geography and sentiment, preaching that pure love of the divine transcends all boundaries.

Here are deeper insights into Karmabai's devotional legacy—through her songs, bhog tradition, and the sacred places associated with her in Puri:

Poetry & Songs

In 1989, Rajasthani singer Jugalkishore Tilak Raj released an album titled Karmabai, featuring devotional tracks like “Jimo Jimo Mhara Madan Gopal” that celebrate her unwavering love for Krishna .

Other collections, such as Karma Bai Ke Bhajan by Ram Nivas Rav and Khushbu Vaishnav’s “karma bai ro khichdalo,” also pay tribute to her jivvan‑bhakti (life‑devotion) through soulful melodies .

Traditional folk-styled video tributes like “Karma Bai Ro Khichdo” feature Rajasthani storytelling and song, dramatizing her daily spiritual offering .

One popular devotional video dramatizes her leela of feeding Krishna in Puri—often referred to as “Jagannath leela”—underscoring her intimate, maternal bond with the deity .

This YouTube track is a heartfelt musical retelling of her story, perfect for immersing yourself in her devotional world.

The Khichdi Tradition at Jagannath Temple

Karmabai’s simple khichdi offering has become a living ritual: every morning during bhog preparations, an earthen pot called Baihandi is used—a direct homage to her legacy .

Legend says her devotion was so powerful that even after her passing, Lord Jagannath paused his Rath Yatra chariot at her samadhi—still honored today .

Devotees recount how an element of her bhakti continues: before her offering tradition ended, Lord Jagannath himself “whispered” through a priest requesting food—signifying divine intimacy .

Pilgrimage Sites in & around Puri

1. Karmabai Ka Mandir & Samadhi (Shrine)

Located within the Jagannath Temple precincts, her shrine is an active pilgrimage site especially during the Rath Yatra. The chariot halts here in tribute to her sacred presence .

2. Baihandi Kitchen in Jagannath Temple

This historic kitchen area houses the familiar earthen pot used for the khichdi offering, sustaining Karmabai’s spiritual tradition every morning .

3. Associated Temples near Puri

While visiting Puri, pilgrims often extend their journey to nearby sacred sites such as:

Alarnatha Mandira (in Brahmagiri) during Jagannath’s Anavasara period  

Chhatia Bata Temple near Cuttack, revered for Kalki‑prophecies  

Markandeshwar Temple and Swargadwara, both historically and ritually tied to the Jagannath complex .

Don't Miss During Rath Yatra

The Rath Yatra occurs June 27, 2025, in Puri .

The official Shree Jagannatha Dham app provides schedules, maps, and real‑time chariot updates—ideal for pilgrims wanting to witness the chariot's pause at Karmabai’s shrine .

She is equated to meera Bai or even more. 


Sunday, June 22, 2025

Chatter.

 Mental chatter and how to address it through spiritual practice.

Silencing the Mental Chatter: A Reflection on Bhagavad Gita 6.26

Verse 6.26 (Bhagavad Gita):

"Yato yato niścalati manaścañcalam asthiram

tatas tato niyamyaitad ātmany eva vaśaṁ nayet"

“Wherever the restless and unsteady mind, wandering away, goes, let him subdue it and bring it under the control of the Self alone.

In today’s world of overstimulation—constant notifications, endless choices, and societal pressures—our mind is like a monkey, swinging from one thought to another without pause. This condition, often called mental chatter, refers to the nonstop inner dialogue that loops in our consciousness. It is judgmental, repetitive, and often self-defeating.

Mental chatter can take the form of worries about the future, regrets about the past, or meaningless analysis of every minor event. This chattering mind becomes the greatest obstacle not only to peace, but also to clarity, creativity, and genuine happiness.

In Chapter 6 of the Bhagavad Gita, Lord Krishna speaks to this condition directly. The verse is nestled in a section where he describes the path of meditation and self-mastery. He acknowledges the mind’s inherent instability—“cañcalam asthiram”—a restlessness that defines human consciousness.

Rather than condemning the mind, Krishna offers a compassionate but firm instruction: “Wherever the mind wanders, bring it back under the control of the Self.” This is not a one-time command, but a lifelong practice—a discipline of awareness and redirection.

The beauty of this verse lies in its gentleness. It does not demand perfection. Krishna does not say, “Make the mind still once and for all.” He says “yato yato”—whenever it wanders, again and again—bring it back. The spiritual path, then, is not about forcefully stopping thoughts but patiently observing and gently returning to the center.

This “center” is the Self—not the egoic self, but the pure awareness that watches without judgment. With time, the practitioner learns not to identify with every mental noise but to rest in the silent witness within. This is the true beginning of inner peace.

A common misunderstanding is that controlling the mind means silencing every thought. But Krishna’s guidance is subtler. It is about mastery, not suppression. Control here implies awareness, redirection, and detachment—not violence against our own thoughts.

By regularly practicing mindfulness, meditation, prayer, or focused devotion (bhakti), we learn to distinguish between the transient mind and the eternal Self. With each return, the mind grows quieter—not because we forced it, but because it found its home.

In an age of anxiety and information overload, this verse is more relevant than ever. It reminds us that we are not our thoughts. We are not the storm, but the sky that holds it. And even if the storm returns a thousand times, our task is simply to return to the calm center within.

Like the ocean, our mind may have surface turbulence, but in its depths lies a great stillness. With patience, discipline, and love, we dive beneath the chatter—and discover the peace that was always waiting there.

Bhagavad Gita 6.26 offers not just advice, but a spiritual roadmap for modern seekers. Instead of being defeated by the chattering mind, it invites us into a daily practice of awareness and return. It assures us that liberation is not in silencing the mind once and for all, but in lovingly leading it home again and again—to the truth of who we are.


According to psychiatry, the mind generates approximately 60,000 thoughts daily. Reducing this mental chatter is vital for mental clarity and focus. 

Whenever the mind wanders, bring it back and focus it on the goal. To practice this, one must incorporate mindfulness into daily activities. Perform everyday tasks such as brushing teeth, drinking water or tying shoelaces with conscious awareness. By doing so, you will bring your mind and body into alignment, reducing mental distractions. To achieve this, one should start with a list of 10 daily activities, doing each one mindfully. As one cultivate this habit, one will find one’s mind becoming more focused and calm.

By following Krishna’s advice and practising mindfulness, one can quiet the ever-churning mind and achieve a state of inner peace. Regular practice will help one stay in the present, reducing wanderings of the mind and increasing mental clarity. When one masters this technique, one will find oneself better equipped in life and reap the benefits of a more focused, calm and peaceful mind.

Saturday, June 21, 2025

Astakam j

https://youtu.be/AaRyGJxpCqY?si=PyInodd8py9zNOzi

 Śrī Jagannātha Aṣṭakam 


By Śrī Ādi Śaṅkarācārya

1.

kadācit kālindī-taṭa-vipina-saṅgīta-kaḷalo

mudābhīrī-nārī-vadana-kamalā-svāda-madhupaḥ |

ramā-śambhu-brahmāmara-pati-gaṇeśārcita-pado

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, who sometimes plays melodious flute music in the groves on the bank of the Yamunā, delighting the gopīs like a bee tasting the nectar of lotus faces,

whose feet are worshipped by Lakṣmī, Śiva, Brahmā, Indra, and Gaṇeśa —

may that Jagannātha be the object of my vision.

2.

bhujā-bhīruṇḍa-śreṇī-rucira-ruciraṁ nīla-śikharaṁ

ciraṁ yātrā-kārīṁ nara-pati-patīṁ śaṅkara-gatam |

rasānando rādhā-sahacara-vilāsāmṛta-laho

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, whose blue peak-like form is decorated by rows of strong arms, who is always sought by kings and devotees,

who enjoys ever-new bliss in the company of Rādhā —

may that Jagannātha be visible to my eyes forever.

3.

kripā-pārāvāraḥ sajala-jalada-śreṇī-ruciraḥ

naṭākrīḍā-lolaṁ nāyana-sudṛśāṁ nanda-sutavat |

sadā-premonmādaḥ prasara-parirambhaḥ kalayati

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, the ocean of compassion, who is resplendent like a monsoon cloud,

who performs playful pastimes as a dramatic dancer and enchants the hearts of His devotees like the son of Nanda,

who is always immersed in divine love and embraces His devotees —

may that Jagannātha be the object of my eyes.

4.

mahāmbhodheḥ tīre kanaka-rucire nīla-śikhare

vasan prāsādaṁ svāmī nija-purataḥ sadā-vasati |

rathārūḍhaḥ gacchan pathi milita-bhūdevapatalaiḥ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, who resides on the golden shore of the great ocean, on the blue mountain in His majestic palace,

who eternally dwells there and appears before His devotees,

who rides on His chariot surrounded by demigods as He travels the grand path —

may that Jagannātha be seen by my eyes.

5.

paraṁ brahma śambhuṁ gaṇapati-mukhānīśa-damitaṁ

rasānandaṁ rādhā-sahacara-kalā-lola-madhuram |

mahānandaṁ vande sakala-sukhadāṁ tattvam ajaraṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

I bow to that supreme bliss, the Supreme Brahman, worshipped by Śiva and Gaṇeśa,

full of sweet loving pastimes with Rādhā, source of joy for all, beyond time and decay —

may that Jagannātha appear before my eyes.

6.

na vai yāce rājyaṁ na ca kanaka-māṇikya-vibhavaṁ

na yāce 'haṁ ramyāṁ sakala-janakāmyāṁ varavadhūm |

sadā kāle kāle pramatha-patita-nāthaṁ bhajatāṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

I do not ask for kingdom, gold, jewels, or beautiful brides desired by all.

I only ask that I may always remember and serve Lord Jagannātha, the refuge of the fallen.

May He always be visible before my eyes.

7.

hara tvaṁ saṁsāraṁ drutam asaraṇaḥ kleśa-bahulaṁ

samutkrāntaṁ jātaṁ pathi nipatitaṁ karma-yugalam |

kathā-kāle prāpte smaraṇa-vidhuraṁ māṁ khalu dayāṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

O Jagannātha! Please quickly remove my sufferings in this sorrowful ocean of saṁsāra.

I am helpless, fallen by the force of karma, and deluded at the time of death.

Be merciful to me and let me see You even then —

may You remain the vision of my eyes.

8.

jagannāthāṣṭakaṁ paṭhati sakṛd eva priyatamaḥ

paṭhed yo bhaktyā śuddha-cittaḥ sa pūruṣottame |

vased viṣṇoḥ lokaṁ sa khalu sukhadaṁ prema-janakaṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

One who even once recites this Jagannātha Aṣṭakam with devotion and a pure heart,

will reside in the supreme abode of Viṣṇu, full of bliss and love.

May Lord Jagannātha always be the focus of my vision.

Pilgrim spots.

The Night at Puri – A Story of Tulasidas and Jagannath

Long ago, the saint-poet Tulasidas, the composer of Ramcharitmanas, undertook a pilgrimage to visit various holy places across Bharat. One such sacred stop was Jagannath Puri, where the Lord is worshipped in a most unusual and awe-inspiring form — dark as rainclouds, with large, rounded eyes, and wooden limbs carved in mystery.

Tulasidas entered the great temple with reverence, but when he beheld the form of Lord Jagannath, flanked by Balabhadra and Subhadra, he was taken aback.

His heart, ever immersed in the sweet, human-like beauty of Sri Rama, faltered.

"How can this be the same Lord? Where are His lotus-like limbs? Where is the graceful bow-bearing form? This form... this is beyond my heart's comprehension."

Disturbed and confused, Tulasidas quickly averted his eyes, stepped back in silence, and decided to leave Puri at daybreak, without offering further worship.

That night, in the stillness before dawn, the Lord appeared in his dream.

Radiant, smiling, and ever-compassionate, Lord Jagannath spoke gently:

"Tulasidas, why do you turn away from Me? What is it that troubles you? Did you not yourself write:

‘Bin pag chale, sunat bin kana...’

That I walk without feet, hear without ears, speak without a mouth? If I am beyond form, then is this not also My form?

If this verse is true, then let Me be.

And if not, then strike it out of your Ramcharitmanas."

Tulasidas awoke startled and overcome. The words of the Lord rang deep in his heart. He wept, ashamed of his earlier reaction.

As the morning sun rose and bathed the temple in golden light, Tulasidas went once more to the sanctum. This time, he looked fully and openly at Lord Jagannath. And lo! Before his eyes, the wooden form melted away into a dazzling vision — there stood Sri Rama, with Lakshmana and Sita, and Hanuman bowing before Him.

In that moment, Tulasidas realized the truth of the Lord’s many forms — that God is not limited to any one appearance, but flows through all of them — whether in majestic Vishnu form, or the sweet, humble Rama, or the mysterious Jagannath.

He bowed his head in surrender and whispered,

"You are beyond the grasp of the mind and the eye. Yet You let Yourself be seen by the heart that loves."

From that day, Tulasidas held the Lord of Nilachala in his heart as lovingly as the Lord of Ayodhya.

"बिनु पग चलइ सुनइ बिनु काना।

कर्ण बिहीन बिनु बानी बखाना॥

अणिमादिक सिद्धि नव निधान।

जानत हरि भक्ति सुभ जान॥"

Binu pag chalai, sunai binu kaana,

Karna biheen, binu bani bakhaana.

Animaadik siddhi nava nidhaana,

Jaanat Hari bhakti subh jaana.

"He walks without feet, hears without ears,

Speaks eloquently without a mouth or speech.

He knows all the eight Siddhis (spiritual perfections) and the nine Nidhis (types of wealth),

And understands devotion to Lord Hari (Rama) very well."

This verse is part of Hanuman's glorification by Lord Rama and the narrator in Sundara Kanda, recognizing Hanuman’s supernatural powers. These lines poetically express that Hanuman’s strength is not limited by physical constraints — he operates purely through the power of devotion (bhakti) and divine grace.

“Bin pag chale” – he moves without feet (he flies or transcends material movement).

“Sunat bin kana” – hears without ears (inner divine perception).

“Binu bani bakhana” – speaks without a mouth (through divine inspiration).

“Animaadi siddhi” – refers to the eight yogic perfections (like becoming minute, light, vast, etc.).

“Nava nidhaan” – the nine treasures associated with Kubera.

He possesses all these, but more importantly, he knows the essence of devotion to Lord Rama.

Tulasidas and the Lord of Puri – A Poem 


In holy Bharat’s sacred land,

Walked Tulasidas, with pen in hand.

He sang of Rama, kind and true,

With Lakshman, Sita, in golden hue.


He journeyed far to pilgrim spots,

To see the Lord in varied thoughts.

One day he came by ocean's shore,

To Jagannath Puri’s temple door.


The drums were loud, the lamps did shine,

Devotees chanted hymns divine.

He entered in with folded hands,

Amid the seashells, bells, and sands.


But when he saw the Lord that day,

He paused... then turned his eyes away.

"O Lord," he sighed, "I cannot see,

Your form feels strange and odd to me."


"No gentle eyes, no graceful smile,

No bow in hand, no princely style.

What form is this? It pains my sight...

I’ll leave this place at morning light."


That night, as stars began to gleam,

The Lord appeared within his dream.

He smiled and spoke in tender grace,

With kindness lighting up His face:


> “O child of love, O poet-sage,

Why close your eyes? Why turn the page?

You wrote these lines with heart so wide —

‘I walk without feet, hear though ear’s denied.’


If that be true, then here I stand —

With wooden limbs, yet same command.

If false your verse, then strike it out.

But if it's true — why this doubt?”


Tulasidas awoke with tears,

His pride dissolved, his soul in cheers.

He ran back to the Lord next day,

And saw Him in a newer way.


The wooden face, so broad and round,

Now shimmered with a golden crown.

He saw not logs, but Rama there —

With Lakshman’s bow and Sita fair!


The Lord had taught him with a smile,

That God takes forms in every style.

From stone or wood, or sound or flame,

It’s love and faith that call His name.

God may appear in many ways — through form, formlessness, or play.

It’s not the shape, but love and trust, that truly help us see His face.

Thursday, June 19, 2025

Two words.








Not meaning same as told . 

 Epicureanism and schadenfreude are two very different concepts—one is a complete philosophical system from ancient Greece, and the other is a single emotional experience. Here's a brief comparison and explanation of each:

1. Epicureanism

Origin: Founded by the Greek philosopher Epicurus (341–270 BCE).

Core Idea: The purpose of life is to attain pleasure (defined as the absence of pain or distress) through moderation, friendship, knowledge, and virtuous living.

Misconception: People often mistake Epicureanism for indulgence in luxury, but Epicurus actually advocated for simple pleasures and tranquility (ataraxia).

Ethical Outlook: He promoted compassion, rationality, and peaceful coexistence, avoiding harmful desires and unnecessary conflict.

2. Schadenfreude

Origin: A German word literally meaning "harm-joy".

Definition: The feeling of pleasure or satisfaction at another person's misfortune.

Examples: Laughing when a rude person stumbles; feeling pleased when a rival fails.

Psychology: Considered a social emotion, often tied to envy, competition, or justice.

Ethical Outlook: Generally viewed as a negative emotion or moral failing in many philosophical and religious traditions.

Comparison and Contrast:

Aspect Epicureanism Schadenfreude

Type Philosophy Emotion

Goal Long-term happiness through virtue and reason Short-term pleasure from others' pain

Ethical stance Encourages kindness, moderation, inner peace Can arise from envy, spite, or social comparison

Emotional focus Serenity, freedom from fear and pain Joy at others' suffering

Long-term effect Promotes harmony and wellbeing Can harm relationships and one's own peace of mind

Would an Epicurean endorse schadenfreude?

No. Epicureans believed that harming others—or taking joy in their harm—ultimately disrupts one's own peace and the harmony of society. Even if schadenfreude gives a momentary thrill, it would be incompatible with the Epicurean pursuit of sustained inner peace and virtuous friendship.

Certainly! Let’s explore how other major philosophical and spiritual systems—Stoicism and Buddhism—view schadenfreude, and how each compares with Epicureanism:

1. Stoicism and Schadenfreude

Overview of Stoicism:

Founders: Zeno of Citium, later developed by Epictetus, Seneca, and Marcus Aurelius.

Core Idea: Live in harmony with nature and reason; cultivate virtue as the highest good.

Goal: Achieve apatheia—freedom from destructive emotions.

 Stoic View of Schadenfreude:

Firmly rejected. Stoics held that:

Emotions like envy, gloating, or malice are irrational and harmful to the soul.

Feeling joy at others' misfortune reflects inner weakness and lack of control.

The wise person (sophos) is emotionally balanced, unaffected by external events, and compassionate even toward wrongdoers.

 “The best revenge is to be unlike him who performed the injury.” — Marcus Aurelius

Stoicism promotes:

Compassion, self-mastery, and justice.

Replacing reactive feelings like schadenfreude with sympatheia—a sense of shared humanity.

 2. Buddhism and Schadenfreude

Overview of Buddhism:

Founder: Siddhartha Gautama (the Buddha).

Core Idea: All beings suffer due to craving, ignorance, and hatred.

Goal: Attain enlightenment (nirvana) by overcoming suffering and delusion.

Buddhist View of Schadenfreude:

Strongly discouraged.

Schadenfreude arises from envy, pride, or ill-will—all of which are kleshas (mental poisons).

Rejoicing in others’ suffering generates negative karma and strengthens ego.

“Hatred does not cease by hatred, but only by love; this is the eternal rule.” — The Dhammapada

Buddhism promotes:

Mudita: Sympathetic joy—rejoicing in others’ happiness.

Karuna: Compassion for others' suffering.

Equanimity: Emotional balance and detachment from ego-based reactions.

Concept Epicureanism Stoicism Buddhism

View on Schadenfreude Rejected as harmful to peace Rejected as irrational and unkind Rejected as rooted in ignorance

Emotional Ideal Ataraxia (tranquility) Apatheia (inner calm) Upekkha (equanimity)

Ethics Focus Pleasure through virtue Virtue through reason Liberation through compassion

Reaction to Others’ Misfortune Avoid or feel sympathy Stay rational and just Respond with compassion

All three traditions, despite differences in metaphysics and methods, converge in rejecting schadenfreude as a morally and spiritually damaging emotion. Instead, they promote self-control, empathy, and inner peace—tools for living a fulfilled and ethical life.

Wednesday, June 18, 2025

Kab

 हरि हम कब होंगे ब्रजवासी ।

ठाकुर नन्द किशोर हमारे

ठकुरानी राधा सी ।।


वंशीवट की शीतल छैयाँ

सुभग बहे यमुना सी

हरि हम कब होंगे ब्रजवासी


कब मिली है वह सखी सहेली

हरि वंशी हरि दासी

हरि हम कब होंगे ब्रजवासी ।।


या वैभव की करत लालसा

कर मीझत कमला सी

हरि हम कब होंगे ब्रजवासी


ऐसी आस व्यास की पूजिवो

वृन्दा-विपिन विलासी

हरि हम कब होंगे ब्रजवासी ।।