Let's THINK : By Dr.King, Swami Satyapriya

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]    Why do we so readily assume that belief in a single God or otherwise, sets us apart from others? We often come across people who proudly declare their faith in a single God. This hints at a complex history of religious beliefs and the often overlooked similarities between them. Could it be that the idea of monotheism is not as unique as we think?During one of my early morning walks in a remote Indian village, I came across an elderly gentleman. His wrinkled face betrayed his age as he greeted me with a smile and introduced himself as a retired banker.He proudly declared that he belonged to a faith that believed in a single God!This meant he was a Muslim. There was a hint of superiority suggesting he considered himself different from 'others' who believed in many gods. And this others likely meant the Hindus in that locality who worshiped countless deities.But this distinction is a myth. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  No matter what Hindus do today or why they do it, monotheism was the basic tenet of even the Vedic religion from which current Hinduism emerged. The 'gods' in the Vedas are not really gods but divine beings — gods with a small 'g', as one Swami often puts it. They are not the God.One historian traces the 'origin' of this single-all-powerful God to ancient Mazdaism, which emerged somewhere in central Asia. This religion believed in Ahura Mazda, the creator of the world, and an anti-God named Angra Mainyu, who fought with Ahura Mazda but was ultimately defeated by him.According to this historian, Judaism stemmed from this ancient Mazdaism, with Ahura Mazda taking the name Yahve, and Angra Mainyu becoming Satan. Unlike Angra Mainyu, Satan is not all-powerful; he is merely a problem-creator who misleads humans.This Yahve of Judaism later became Allah in Islam, as the Quran states that Allah is none other than Yahve. And Satan became the cursed angel or jinn called Saytan.In between, there was an offshoot of Judaism: Christianity. Its originator, Jesus, was a Jew, so Christianity also believed in monotheism.However, this historian did not explore beyond Mazdaism.Mazdaism had much in common with the Indian Vedic religion, including many gods, (gods with small 'g'), - ritual practices, caste divisions, and mythology. But what is important to note is that monotheism was an underlying current even in the Vedic religion. The similarity of thoughts between these religions is striking, making it immature and uninformed to categorize humanity into monotheistic and polytheistic faiths.So, saying 'we believe in a single God' does not convey much, and is superfluous. What matters more is how this God is perceived and understood.On one hand, we have the almost formless God of Abrahamic faiths: a God who often remains invisible but has many human-like qualities. In Quran, there is a verse about this God as:"God created you; He nourishes you; and to Him you will return.""Allaahul-lazee khalaqakum sum-ma razaqakum sum-ma yumeetukum sum-ma yuhyeekum; hal min shurakaaa'ikum mai-yaf'alu min zaalikum min shai'; Subhaanahoo wa Ta'aalaa 'ammaa yushrikoon."– Quran, Soorah Ar-Rum 30:40This God speaks, shows emotions, loves, hates, jealously protects His herd, expects total submission, tests, rewards, and punishes — just like any human master would with his subordinates. This is the God of Mazdaism as well as Abrahamic religions such as Judaism, Christianity, and Islam.On the other hand, the Vedic religion's God is an abstract concept. This God rarely interacts with humans and does not demand complete surrender from them. He is formless and inconceivable, incapable of being expressed in words. This God is often called Satt or Atma or Brahma—adjectives that try to elaborate some of its aspects rather than a name.This is the God talked about by the Upanishads, the concluding parts of the Vedas. You can call it 'The God of the Upanishads' if you wish; this is not the god talked about in the ritual parts of the Vedas.But from another perspective, this Vedic mantra declares:"Whether it is Indra, Mitra, Varuna, Agni or even the golden-winged Garutman, all of them are nothing but Satt. The same Satt is referred to variously as Agni, Yama, or Maatarisva by Vipras—the people who perform Vedic rituals.""Indraṁ mitraṁ varuṇam agnim āhur, atho divyaḥ sa suparṇo garutmān;Ekam satt viprā bahudhā vadanti, agniṁ yamaṁ mātariśvānam āhuḥ."—Rigveda 1:164:46Indra, Varuna, Yama, and so on were the deities worshiped through fire rituals. As I mentioned earlier, these deities are divine beings, not the God.But this mantra seems to say just the opposite. It says that all those deities are the same as Satt or the God of the Vedic religion. The same God is talked about variously as many gods by Vipras,—the people who perform Vedic rituals.You may be surprised to know that even the 5000-year-old Vedas give the same definition for God as other religions.The Upanishads say:"Brahma is that from which all beings came into existence, that which sustains them, and that into which they finally converge.""Yato vā imāni bhūtāni jāyante; yena jātāni jīvanti;yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti."—Taittiriya Upanishad, Section Bhriguvalli, Verse 1So where is the fight? A Vedic Indian has no different view from a Quranic Muslim regarding the oneness of God. It's just that one calls Him Brahma and the other calls Him Allah.Water is water whether you call it agua, Wasser, Paani, Tanni, Neeru, or whatever!What do you think? Let me know through your comments. Let us meet again with another interesting episode. To listen in your own language, click below and select the audio track   -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]    Today, we are diving deep into the ultimate goal of meditation: self-realization. The ancient texts tell us that when you finally reach ultimate truth, there is a massive surprise waiting for you. But to understand it, we have to solve an ancient riddle from the Ishavasya Upanishad about a dazzling golden lid and a hidden pot. Let's get right into it, and see if you can guess what's inside before the lid gets lifted…What is Self-Realization?When we talk about deep meditation, we often talk about ultimate realization. That is what we aim for. It is what we toil for all along. And finally, when we attain it, there is a surprise!What is that surprise? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  The surprise is that what we were searching for all along is nothing but ourselves! We were always imagining that we are something else. But when we stand face-to-face with the truth, we realize who we really are.What prevents us from knowing ourselves? There are so many things that blind our vision and prevent us from seeing reality. We need to first clear away everything that blocks our vision. That is when the truth will reveal itself.There is a beautiful imagery that explains this exact idea in one of the Upanishads—namely, the Ishavasya Upanishad.It talks about a golden disk that covers the pot holding the truth. This disk is so bright that the rays emanating from it almost dazzle our vision. Before we can see what is inside the pot, we need to first lift this lid.HiraNmayEna paatrENa satyasya apihitam mukhamtat tvam pooshan apaavrNu satyadharmaaya drShtayE.Who has covered this pot?He is the one who nourishes everyone, the one who governs this entire world. He is the one who has covered the pot with a dazzling golden disk. So, only he can lift the lid.For whom can that lid be opened?Only for the true seeker. Only for the one who has an intense desire to know the truth.It is not going to be an easy task. The dazzling rays almost blind you. You need to wade through those blinding rays. Only then can the lid be lifted.What do you see in the pot when the lid is lifted?Nothing but you yourself—your true identity!But there is an additional surprise!When you look inside the open pot, you find that it was you who actually had kept the pot closed!yat tE roopam kalyaaNatamam tat tE pashyaamiyah asau puruShah sah aham asmi.— Ishavasya Upanishad 15-16.Unless you know the background in which the Upanishad says all this, it is very difficult to understand this puzzle. The Upanishads sometimes speak in riddles.Just recapitulate what it is saying:• It is talking about a truth. And this truth is concealed by a dazzling golden enclosure.• The one who has covered this truth is none other than the one who controls this entire world, who nourishes the entire world. And only he can disclose this truth by withdrawing this enclosure.• And what is that hidden truth? The hidden truth is that what you always thought of as "you", is not really you. You are something most auspicious.• A further startling truth is that it is you who is actually concealing that truth!Probably, that confuses you totally. Doesn't it?Let me give you some background that clears up the mystery.Unlike religious texts, the Upanishads don't talk about a God who created this world. There is no creation at all. Instead, they say:"In the beginning, there was Sath and only Sath and nothing else. This Sath decided to be many."satEva sOmya idam agra aaseet ekam Eva adviteeyakam…tadaikshatah bahu syaam prajaayEya iti….Sath replicated itself as many material elements. These material elements combined with each other and formed physical bodies. Then, Sath replicated itself as infinitely many individual souls and entered these bodies.sa iyam dEvataa aikshata hanta aham imaah tisra dEvataa anEna jeevEna Atmanaa anupravishya naama roopE vyaakaravaaNiNow, the drama starts.Each form of Sath is a combination of a physical body and an individual soul. The physical body imposed a limit on the individual soul through the mind, which is part of the body. This limit was not something imposed by an external agency, but by Sath itself, which resides in the body as the individual soul.It is like an actor playing a role in a drama. The actor is not under any real permanent limit. He limits himself simply by the role he plays and the script of the drama. As long as the actor does not get carried away by his role, he is free.But sometimes, the actor gets so involved that he transgresses the role defined by the script. That is when the trouble starts. He totally forgets who he really is, nor does he know the role he is supposed to be playing.Similarly, we as humans—who are the individual souls residing in a physical body—get carried away by the lures of the body and transgress the limits of the role we are supposed to play. We start identifying with the body, and we dance to the tunes of the mind. And that is when we suffer.Once we free ourselves from the clutches of the mind, we realize who we truly are. That is the realization that Yoga talks about.And that realization tells us that we are beyond the limits of the body. Not only that, but we are the ones who originally set those limits around ourselves.This freedom is achieved by calming down the mind completely through the process of meditation. That is when the individual soul realizes it is none other than Sath which started the entire drama.That is the realization the Ishavasya Upanishad mantra is talking about.Please indicate what you feel about this idea, through your comments. To listen in your own language click below    -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]     Did you hear that sound?Yes, you guessed it right. It is the sound of thunder roaring across the sky. But that thunder is not merely making a sound; it is saying something!You may think that I am saying something foolish or strange. But certainly not. If we pay close attention to what the 'Brihadaranyaka Upanishad', one of the ancient scriptures of India, says, we can understand that a profound message lies hidden behind that sound of nature.So, what does that Upanishad tell us? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  It begins with a beautiful little story. Although this story may sound quite humorous, its deeper meaning is extremely profound and makes everyone think.According to the story, once, three beings went to God in search of knowledge and guidance. One of the three was a human being, another was a divine being, and the third was a demon. These three beings, each with a different nature, prayed to God to guide them.First, the human being stood before God and said,"Lord, what should I follow in my life? Give me a teaching."In response, God uttered just a single syllable:Then God looked at him and asked:"Did you understand what I told you?"To tell the truth, the human being could not immediately grasp the complete meaning of that one syllable. Nevertheless, with his pride and self-confidence, he said:"Yes, Lord, I certainly understood. You are telling me that I should follow a principle that begins with the syllable 'Da'. Here, 'Da' means 'Daana', or charity. Giving to others what we have. So, you are teaching me that I should practise charity and generosity in my life, aren't you?"God smiled and said:"Yes, you have understood it correctly."There is something we should notice here. Human beings are naturally very miserly. There is no end to their greed. No matter how much they acquire, they keep accumulating wealth, believing that it is never enough. They are never readily willing to share the wealth they possess with others or to give generously to those in need. Based on this weakness in human nature, the human being understood God's teaching as an instruction to practise generosity and give freely.Next, the divine being came to God and said,"Lord, give me a teaching that will light the way for my life."God gave the divine being the same syllable:Once again, God asked:"Did you understand its meaning?"The divine being too did not immediately understand its true meaning. Nevertheless, with confidence, it said:"Yes, Lord, I understood. You are telling me to follow the syllable 'Da'. Here, 'Da' means 'Dama'. Dama means control of the senses, that is, keeping our desires under control. So, you are telling me that I should exercise control over the pleasures of my senses."God smiled and said:"Yes, you have understood it correctly".Because divine beings are always immersed in a life of pleasures and luxuries. They have no control over the desires of their senses. Therefore, they understood God's single-syllable teaching, 'Da', as a warning directed at their undisciplined nature. They accepted it as advice to keep the mind under control and lead a disciplined life.Finally, the demon went to God and prayed:"Lord, give me a teaching too."God gave him the same syllable:Once again, God asked:"Did you understand what I told you?"The demon too had not understood it completely. Nevertheless, he confidently said:"Yes, Lord, I understood. You are telling me that I should follow the rule of 'Da'. Here, 'Da' means 'Daya', that is, showing compassion. So, you are telling me that I should not be cruel towards others, but should treat them with compassion."God smiled and said:"Yes, you have understood it correctly."As we all know, demons are naturally very cruel and violent. They have no kindness or compassion, and they can behave extremely ruthlessly towards others. That is why they understood God's teaching as a restraint placed upon their cruelty towards others. They regarded it as a message to abandon anger and live with greater tolerance and love.The Upanishad concludes this humorous story in this manner. — This is also the very message that the thunder roaring in the sky continues to remind us of even today. Yes, when the clouds thunder, they make the sound 'Da, Da, Da' — meaning 'Daya, Dama, Daana' — the path of compassion, control of the senses, and charity.This is exactly what the verse from the Brihadaranyaka Upanishad says:"Tat etat eva, eshaa daivee vaak anuvada-ti stanayitnuh – da da da iti – daamyata datta dayadhvam iti"– Brihadaranyaka Upanishad 5.2.3.Now, think for a moment about the situation we human beings find ourselves in today. Along with our own human qualities, we also have within us the pleasure-seeking qualities of the divine beings and the cruel qualities of the demons. Therefore, these three teachings given by God then are extremely relevant to the entire human race even today.It is not enough for us merely to survive; we must be compassionate and tolerant towards others. Instead of chasing only material pleasures without any purpose, we must lead a highly disciplined life. Above all, we must control our greed and stop accumulating wealth merely for selfish purposes when we already have more than we need. Whatever we have beyond our own needs, we should generously give to our fellow human beings who are in distress.This is what the thunder we hear in nature reminds us of every time. Now you too know the secret hidden behind it, don't you?What do you think about this beautiful and meaningful story? Please write to us in the comments and let us know your thoughts. We will meet again in the next episode with another interesting subject.To listen in your own language click below    -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   When I was a little boy, I regularly practiced something without knowing exactly what it was. The final experience that came from that practice drew me toward it, and I continued doing it for a long time.It was only after I grew up and was exposed to many things that I understood that what I had been doing was a form of meditation, and that experience which had drawn me toward it was what is called 'Samadhi'. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  You can meditate by reading some book or by undergoing meditation training. You may also have several experiences. But, sometimes, you encounter certain questions – "Was this experience inspired by some belief, or was it the natural consequence of a particular practice? Is it possible for someone who has no formal understanding of meditation to have a similar experience? Is the experience of meditation the result of ideas that you have created and imposed upon yourself? Or is it independent of all of these?" and so on.Looking at my childhood experience, it becomes clear that it was independent of any belief or mental background. At that time, I was completely innocent, free from prejudice, and completely ignorant about meditation.Therefore, whatever a person's mental background may be, I feel that this happens naturally to anyone who practices this.What exactly is meditation?Today we see many forms of meditation. But here, I would like to limit myself only to what is described in ancient Indian texts such as the Upanishads, Patanjali's Yoga Sutras, or the Buddhist Tipitaka.Meditation is a way of gradually calming the mind and reaching a state of complete tranquility. The state that one enters at the culmination of that tranquility is called 'Samadhi'.The Upanishads, such as the Mandukya Upanishad, describe that final state as follows:"It is a state in which there is neither awareness of external events nor internal mental activity such as thoughts and dreams. That does not mean that it is an unconscious, inert state. There is perception, but that perception is beyond the affairs of the worldly realm. It is the perception of ultimate reality."The Buddhist Tipitakas also describe this as "a process of progressively narrowing mental attention until one reaches a state in which there is neither perception nor non-perception." On the surface, this may seem somewhat contradictory. But they are referring to a state that is beyond the scope of worldly perception, which they call 'lokuttara'. The Tipitakas speak about several milestones encountered on this journey, which are called 'jhaanaas'.Patanjali also speaks about a similar process, in which the mind is focused on an object for a prolonged period of time. Patanjali speaks about four stages that one passes through before reaching the final Samadhi, or the state of complete tranquility. At each of these stages, mental activities gradually decrease and eventually become almost zero.What happens after passing through these stages?The Upanishads speak about a final realization of becoming one with the whole of existence. They say that the diversity we normally perceive is a creation of the mind, and that there is only one unified existence.The Tipitakas avoid speaking about this final state because it is beyond the worldly realm and beyond words. The ultimate goal of the Tipitakas is to emerge from the mental games that give us a mistaken conception of reality.Patanjali too speaks about becoming free from the delusion created by mental activities. This freedom enables one to see things as they really are.All of this fits neatly into one important concept:"The perception of diversity is a creation of the mind, and when the mind becomes completely peaceful, a unified perspective emerges."What does science say about this process of meditation and its final state? Is this entirely a phenomenon of the brain? Through meditation, are you pushing your brain into a stage where it begins to function in a completely different way?Before we arrive at any such conclusion, let us understand exactly what happens at the different stages of meditation.Buddhist meditation practices impose strict rules of conduct even before one begins meditation. This is called the Eightfold Path; Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Concentration, and Right Samadhi. The first six of these rules prepare a person mentally for the journey ahead.The ten components of Patanjali's Yamas and Niyamas correspond, for the most part, to these six rules.In neurological terms, these six rules help reduce the excessive neuronal agitation or the sequence of surges in brain activity that occur in an uncontrolled brain. This is often regarded as the main benefit of meditation, namely stress relief. But this alone is not sufficient to reach the final state of a completely tranquil mind.To reach that stage, one must have the ability to continuously narrow one's attention. The Buddhists prescribe practices such as 'Kaayasati' and 'Anapanasati' to help achieve this. Using these techniques, one can develop the ability to focus one's complete attention on a selected object. Patanjali speaks about 'Praanaayaama' for developing this same ability.In neurological terms, this is a process of training the attention-related structures in the middle of the brain, namely the 'thalamic circuits'. When these circuits receive proper training, they become capable of focusing attention on a single object without any distractions.As one progresses in meditation, one gradually sharpens one's attention. This takes a person through the stages of the initial 'jhaanaas' described by the Buddhists and through the various stages of 'Samprajnata Samadhi' described by Patanjali.At these stages, one's mental activities gradually diminish, eventually reaching a state that is beyond the scope of the mind itself.None of our texts clearly describe that state, because our vocabulary, which is used in the context of worldly perceptions, is not sufficient to describe that transcendental state.What does neuroscience say about this?Studies of the brain have confirmed that, during meditation, brain activity gradually decreases, and activity becomes concentrated only in extremely narrow regions. The normal, chaotic activity almost disappears. But neuroscience does not venture to make any speculation about what happens after going beyond even that stage.All of this confirms that these practices have a definite effect. But are these effects entirely physical, or do they also have some transcendental dimensions?Science is limited to the physical, and it does not dare to go beyond it.All the ancient texts affirm that this is not merely a physical state. They refer to various attainments of meditation that cannot be explained solely by physical laws. For example, the ability to perceive beyond the limits of the senses; the ability to look into the past and the future; the ability to read other people's minds; the ability to influence other people's minds without any direct communication; memories of previous lives, and so on.Neuroscience generally takes a skeptical position regarding these things and asks for incontrovertible evidence. But it is true that many serious meditators demonstrate such abilities. This surprises even the most hardened skeptics.I have taken an open-minded position regarding meditation, even though I am convinced that such abilities are possible.Whatever the truth of these abilities may be, I believe that meditation has a broad, unifying effect; it is a unification that goes beyond narrow, self-centered identities. That attainment is certainly no small thing.What do you think? Write and let me know your thoughts. See you again. To listen on YouTube  in your own language click below     -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   In the previous episode, we discussed that the ancient Indians were not completely opposed to the enjoyment of pleasures. What they said was only that pleasures should be enjoyed with restraint. What they prohibited was licentiousness that could harm the individual as well as cause problems for society.So, couldn't a person simply keep taking one birth after another? One could go on experiencing the world and living one's life, and that too in a good, disciplined manner. If that is so, why should one worry about the realization of the ultimate truth and liberation?Yes, at least in theory, this is possible. But does everything really happen that way? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  Rebirth is a strong belief found in most religions of the East. Today, the major religions of the world, Christianity and Islam, do not accept rebirth. But it is probably true that, in the ancient world, almost all religions widely accepted the idea of rebirth.Who could have greater authority to speak about rebirth than the Lord of Death himself? In an ancient Indian text, the Katha Upanishad, the Lord of Death himself speaks extensively about this subject.Today's talk is based on this Upanishad.The Upanishad says that when you become engrossed in sensual pleasures, there is a possibility that you may fall into an inescapable trap. You may not always be able to protect yourself from it. You may get caught in a whirlpool of uncontrolled enjoyment and completely lose your way.So what if one has lost one's way? There will always be another birth in which one can correct one's mistakes, won't there?Unfortunately, it is not that simple.There is no guarantee that you will be born as a human being again. For example, if you are reborn as an animal, an insect, or a plant, you may not have the intellectual maturity in that birth to correct your mistakes. In such forms, you are driven merely by instincts. Those instincts ensure your survival, but not your further evolution.Can't one be reborn as an even higher form of life?That is possible too. Depending on your accumulated karma, you may be reborn as a being in the realm of the ancestors, as a deity in heaven, or even as a fully evolved being in Brahmaloka.But the Upanishad makes some interesting observations here. It says:If you are born in the realm of the ancestors, you get only a vague glimpse of the ultimate truth. It is like seeing something in a dream. The reason is that these departed beings have such a deep attachment to their previous life that they are unable to free themselves completely.Even if you are born as a deity, your vision of the ultimate truth is like seeing your reflection in water. You get a glimpse of it. But the reflection lacks clarity because of impurities in the water and because of the ripples that may arise in the water. The reason is that deities generally have a greater inclination toward sensual pleasures and lack self-control.Fortunately, if you are born as a fully evolved being in Brahmaloka, you can certainly obtain the clearest vision of the ultimate truth, as clearly as you see light and shadow. But how many people can ever reach that level all at once?Only while existing as a human being can you see the ultimate truth reflected in your own intellect. It is like looking at your own reflection in a mirror.Yathā ādarśe tathā ātmani,Yathā svapne tathā pitṛloke,Yathā apsu pari iva dadṛśe tathā gandharvaloke,Chāyā ātapayoḥ iva Brahmaloke.— Katha Upanishad 2.3.5.You Can Achieve It in This Very Life!Many religions promise you that you will have a better life after you die. But this Upanishad says that it is possible to realize the ultimate truth in this very life!Interestingly, the Upanishad says that there is something which neither the ancestors nor the deities can accomplish, but which you, and you alone, can accomplish while you are born as a human being. Therefore, it advises you not to miss this great opportunity.It says that the ultimate truth can be reflected in your own intellect; you can see it as though you were looking at it in a mirror.When that happens, you do not transform into something new. Instead, you merely move aside the false veil that conceals reality. Once that veil is removed, reality reveals itself on its own.When you stand before a mirror, you see yourself as you really are. There is no easier way to see yourself than that. What you see may not actually be you; but it is the reflection that comes closest to being you.But, have you noticed one thing?If you want to see your own reflection in a mirror, the mirror must be clean, without any stains or dirt. A dirty mirror can show you only a distorted reflection of yourself.Therefore, your first step is to clean the mirror. And you must continue to keep it clean at all times. That is the process of yoga or meditation.You, who have been born as a human being, have now received a great opportunity. Don't miss it. Strive for self-realization. As the famous saint Purandara Dasa said, "Human birth is a great gift. Do not waste it, O foolish ones!"What do you think about this topic? Don't forget to write to us and let us know your thoughts. See you next time.    -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   Subscription platforms have transformed the way we consume books, music, audiobooks, and other digital content. For a single monthly fee, subscribers gain access to vast libraries, while creators share a common revenue pool based on how much their work is consumed.The subscription model has been a remarkable success. Yet one important part of it has remained almost unchanged: the mathematics used to divide that common pool. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  Most platforms still use a simple linear model. Every additional page read or minute-listened, carries exactly the same value, no matter how dominant a creator has already become. At first glance this appears perfectly fair. In reality, it steadily shapes the behaviour of the entire system.When rewards continue to grow indefinitely in direct proportion to volume, a finite revenue pool naturally becomes increasingly concentrated. Content designed for rapid production or maximum engagement gains an ever-growing advantage, while creators producing labour-intensive works find it progressively harder to compete. Readers, in turn, may gradually discover that the diversity which originally attracted them to the platform is becoming narrower.The problem is not the subscription model itself.The problem is assuming that rewards must always grow in a perfectly straight line.That assumption is simply a design choice.A Different Mathematical Approach.Instead of assigning every read exactly the same weight forever, imagine applying a smooth nonlinear curve before calculating each creator's share of the subscription pool.Under this approach, additional readership still increases an author's earnings, but each successive increase contributes slightly less than the previous one. Popular creators continue to earn the most because they still attract the largest audiences. The difference is that extreme dominance no longer expands indefinitely within a fixed revenue pool.The proposal does not increase or decrease the size of the subscription pool. It changes only the way that fixed pool is divided.Nor does it depend on any particular mathematical function. A logarithmic curve is one possible illustration. A power function or many other nonlinear curves could achieve the same objective with different degrees of redistribution. The exact curve can be chosen to suit the goals of the platform.The sharing curve need not be fixed permanently either. If several curves are available, the platform could select an appropriate curve according to the variability of payouts in recent quarters, for example using the standard deviation of the payout distribution. This would allow the system to adapt to changing characteristics of the subscription pool without requiring a history to be maintained for individual authors.The curve could also have a defined knee. Up to that point, the relationship between readership and payout could remain linear, while beyond it the curve could become nonlinear. This would preserve the simplicity and predictability of linear sharing for the normal range while preventing extreme concentrations of consumption from producing disproportionately large payouts.Why does it matter?A nonlinear model changes incentives without changing the subscription business itself.It continues to reward success while allowing a broader range of creators to participate meaningfully in the shared pool. It encourages catalogue diversity without penalizing popularity. It also reduces the economic incentive for extreme concentration because each additional unit of consumption contributes a little less than the one before it.Most importantly, the platform still distributes exactly the same total amount of subscription revenue. Only the proportions change.The Mathematics.The implementation is surprisingly simple.First, transform each creator's total readership using a chosen nonlinear function. Then add those transformed values together to obtain a new adjusted total.Each creator's payout is then calculated as:Author Payout = Total Subscription Pool × (Author's Curved Score ÷ Total Curved Score of All Authors).This normalization step ensures that the entire subscription fund is distributed exactly as before. Only the shares are recalculated.The additional refinements described above need not require major changes to the platform's bookkeeping. The curve selection and the knee can be implemented as mathematical parameters using aggregate pool data; there is no need to maintain an elaborate historical record for every individual author.A Simple Illustration.Suppose a platform has a subscription pool of $1,000 shared among three creators.- Author A: 1,000,000 reads.- Author B: 1,000 reads.- Author C: 100 reads.Under today's linear model, Author A, receives almost the entire pool while the remaining creators receive only a tiny fraction.Now apply a logarithmic curve—not because it is necessarily the best choice, but simply to illustrate the principle.Author A, still receives the largest payout because readership remains the primary driver. The difference is that Authors B and C now receive meaningful shares instead of being reduced to statistical leftovers.The exact numbers are not important. Different nonlinear curves can produce stronger or gentler redistribution. The important point is that the reward function becomes a design parameter instead of an unquestioned assumption.Looking Ahead.Subscription platforms changed the way we access digital content. The next step is not to replace that model, but to improve the mathematics that supports it.Linear pooling was a reasonable starting point because it was simple. But simplicity should not prevent improvement when better alternatives exist.A carefully designed nonlinear pooling model can continue to reward success while encouraging diversity, strengthening creator participation, and preserving the rich catalogues that attract subscribers in the first place.Sometimes building a healthier subscription model does not require a larger revenue pool.It simply requires a better curve.How do find this idea ? Please write your comments so that we can refine it further. To view on YouTube  with audio in your chosen language click below.   -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.     © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   This statement may sound like music to many of us. In fact, many people do not even experience such guilt.Yet most religions teach self-restraint. The Bible says so. The Qur'an emphasizes it. Most Indian religions also recommend moderation in enjoyment.So, are all these religions that warn us against excessive indulgence wrong? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  Even if you do not believe in any religion at all, there is some truth in being cautious about excessive indulgence in pleasures. Becoming too deeply immersed in sensory pleasures has certain drawbacks.- No pleasure lasts forever. Your body soon reaches a point where it can   no longer enjoy any more. If you overeat, no matter how delicious the food is, your body will not enjoy it beyond a certain limit.- Sometimes the desire to enjoy may still remain. But the object that   gives pleasure may already be gone. Since no material object lasts forever, this happens quite often.- The more you indulge in pleasures, the stronger your craving for them   becomes. This may happen even after your body has already reached the point of satisfaction. At that stage, it is entirely the mind   that keeps craving. The feeling, "Enough, I am completely   satisfied," may never actually come. This endless craving makes you   restless. You keep chasing that pleasure, but it keeps moving   farther away from your reach.In this context, the ancient Indian scripture, the Bhagavad Gita, presents a profound picture. It says:"When a person continually dwells on sense objects, attachment to them develops. From attachment arises desire. When desire is not fulfilled, anger arises. Anger leads to delusion. Delusion causes confusion. Confusion destroys discrimination. When discrimination is lost, the person is completely ruined."Dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate।Saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate॥Krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ।Smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati॥— Bhagavad Gita 2.62–63.- In our world of limited resources, excessive use of any resource   depletes it. As a result, someone else may be deprived of their   rightful share. Eventually, this widens the gap between the 'haves'   and the 'have-nots.' Such inequality can lead to social unrest. In   the end, its harmful consequences may indirectly affect you as well.Indian religions such as Buddhism took a very uncompromising position on this issue. The Buddha taught, "Give up all desires." For "Desire is the root cause of all suffering."But is this practical?The Indian sage Manu says:"No one can perform any action without desire. Behind every achievement of a person, there is always some desire."Akāmasya kriyā kācid dṛśyate neha karhicit।Yadyaddhi kurute kiñcit tat tat kāmasya ceṣṭitam॥— Manusmriti 2.4How true it is!If human beings had no desires at all, could humanity have achieved so much progress?It is true that desires also have harmful consequences. But that does not mean they should be completely abandoned. Such a course is neither practical nor desirable.So, how do we strike a balance between these two opposing viewpoints?The Vedic Indians had a remarkably balanced perspective on this issue. They understood the role of desire as the driving force behind all human progress. At the same time, they were fully aware of its inevitable harmful consequences. They also accepted that completely giving up desires is, in reality, impossible.What the Buddha taught may be natural for monks and renunciates. But, for the vast majority of people living in the world, it is simply not possible.On this issue, the ancient Upanishads adopt a highly practical approach. They strike a beautiful balance between excessive indulgence and complete self-denial.This realistic outlook is found in almost all the Upanishads. They do not encourage complete immersion in worldly pleasures. At the same time, they do not ask us to renounce all pleasures altogether.The Isha Upanishad expresses this balance most beautifully. It says:"This entire universe, with everything moving and unmoving, belongs to the Lord of the universe. It is not the private property of any individual. Therefore, do not cultivate an excessive sense of ownership. Enjoy it with restraint. Do not take away another person's rightful share."Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat।Tena tyaktena bhuñjīthā mā gṛdhaḥ kasyasvid dhanam॥— Isha Upanishad — Mantra 1.But merely enjoying pleasure is not enough; responsibility must accompany it. We must also perform our duties. If we live in this manner, then even if we live for a hundred years, pleasures will not bind us."Therefore, while enjoying life's pleasures with restraint and continuously performing your duties, aspire to live a full life. There is no better way of living than this."So says the same Upanishad.Kurvanneveha karmāṇi jijīviṣec chataṁ samāḥ।Evaṁ tvayi nānyatheto'sti na karma lipyate nare॥— Isha Upanishad — Mantra 2.The Isha Upanishad belongs to the Yajur Veda. The Yajur Veda itself offers another beautiful piece of advice on how we should approach life. It says:"The sun, the eye of the whole world, rises every day in the east. As we behold that rising sun, may we live for a hundred years. May we speak without hurting anyone's feelings. May we listen to others. May we live with dignity for a hundred years. And, if possible, may we live even longer."Tac cakṣur devahitaṁ purastāc chukram uccarat।Paśyema śaradaḥ śataṁ, jīvema śaradaḥ śatam।Śṛṇuyāma śaradaḥ śataṁ, prabravāma śaradaḥ śatam।Adīnāḥ syāma śaradaḥ śataṁ,Bhūyaś ca śaradaḥ śatāt॥— Shukla Yajur Veda, Chapter 36, Mantra 24.What a practical and well-balanced philosophy of life!Please write and let me know what you think about this. I am very eager to know your opinion. Until we meet again. Watch on YouTube    -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]    In the last few episodes, we embarked on a journey through some of the deepest philosophical ideas. We explored the perspectives that the ancient Indian sages held regarding consciousness. The most important part of that discussion was the astonishing and mind-boggling state of consciousness known as Turiya, which appears to lie beyond all experience-based reasoning.To the modern, rational mind, the idea of the Turiya state may seem like a beautiful speculation. It may appear to be a poetic, idealistic, and unrealistic concept. Therefore, a skeptic may ask, "Did anyone really live in such a state? Or is it nothing more than a fictional story from ancient psychology?"Today, I would like to present an argument that this Turiya state is not merely imaginary. We may not be able to prove Turiya scientifically. However, we can examine documented incidents from the lives of people who lived in this state—people who lived among us, not centuries ago, but only a few decades ago—real-life events that were recorded without any glorification. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  For this purpose, I shall take the life of one of South India's well-known saints as an example. I am not referring to any books or hymns of praise. My source consists only of the experiences narrated by ordinary people who lived with him and saw him firsthand. These people had nothing to gain and no reason to fabricate stories.The first people who shared this information with me were a few elderly women who had lived during the lifetime of this saint. They did not know who he was. They had no idea where he had come from. This saint wandered completely naked through the coastal villages of South India.He hardly spoke to anyone, so there was no question of giving spiritual discourses. Nor did he ever beg anyone for food. Sometimes people saw him eating food that had been thrown into garbage bins. Consequently, almost everyone assumed that he was insane.Children in the streets mocked him. They even threw stones at him. But the saint never reacted. Sometimes, simply to avoid those mischievous children, he would climb tall trees and sit there.After wandering from village to village in this manner for many years, he finally settled in a dilapidated temple deep inside a forest near what is today the great city of Mumbai. The local tribal people looked after him and even built a small hut for him.He spent most of his time sitting in meditation inside that hut, as though completely unaware of the outside world. Only on very rare occasions would he speak to anyone.But gradually people began to feel drawn toward him. His reputation slowly spread. People began calling him Bhagavan, a divine being. Thus was born Bhagavan Nityananda of Ganeshpuri.At that time, a young Brahmin boy named Krishna had run away from his village and arrived there. He had fled to escape a false accusation that he had stolen the ornaments of the deity from the village landlord's temple.He found refuge in Bhagavan Nityananda's ashram.However, Krishna had absolutely no respect for Nityananda. In fact, when Nityananda had once wandered naked through his village years earlier, Krishna himself may well have been one of the mischievous boys who threw stones at him. But now he was helpless. He had nowhere else to go. He simply needed a safe place to hide from the people who were searching for him.Many decades later, I met this very Krishna. By then, he was much older than I was. Krishna had become a temple priest - Krishna Acharya. He narrated many fascinating incidents from Nityananda's life.As a boy, Krishna had believed that Nityananda was nothing more than a madman. He laughed whenever he heard the tribal people refer to him as Bhagavan. But out of curiosity, he began observing every action of this "madman."According to Krishna Acharya, Nityananda remained in a state resembling deep samadhi almost all the time. He spoke only on very rare occasions.Curiously, the only times he appeared to behave like a madman were when gamblers came seeking advice about their bets. He would shout at them, abuse them, and throw whatever objects happened to be nearby in an attempt to chase them away. Yet nobody took this seriously. They interpreted every word he uttered and every finger he raised as hints about winning numbers.What did this "madman's" daily routine look like?Even a madman has to eat. He too must answer nature's calls. Was Nityananda any different?Krishna observed these things very carefully.According to Krishna, Nityananda would wake up early in the morning and step outside his hut. After attending to nature's calls, he would stand in the nearby pond with water reaching up to his neck. He did not even seem interested in scrubbing or cleaning his body properly.One particular thing deeply impressed Krishna. Whether Nityananda was waking up, walking, bathing in the pond, returning to his hut, or doing anything else, he performed every action like a sleepwalker—with no personal involvement whatsoever, in complete peace, and with mechanical precision. It was as though his body was functioning automatically, while his consciousness remained established somewhere else altogether.When villagers placed food before him, sometimes he simply ate whatever happened to be in front of him. He even ate fruits without peeling them. He seemed utterly unconcerned about taste, likes and dislikes, or social etiquette. It appeared as though there was no personal ego left in him that could say "I," like something, or dislike something.All this left Krishna completely confused."Is this man really insane?"He found himself asking that question again and again.Years passed.By now Krishna had settled into life there. He earned a living by sitting beside the roadside with pictures of Hindu deities. Villagers paid him to perform special rituals for them. That was how he made his living.Then one day, Krishna happened to witness a crime committed by a local rowdy.Eventually, the police arrested the criminal, and Krishna was summoned to court as a witness.Now Krishna found himself in great difficulty.If he appeared in court, the criminal's associates might kill him.If he refused to appear, the police would drag him there by force.He had no idea what to do.Finally, with tears in his eyes, he explained his predicament to Nityananda. Krishna himself had once been a fugitive. He had no family or friends there. Nor did he expect Nityananda, who seemed permanently absorbed in samadhi, to come to his rescue.But to Krishna's amazement, Nityananda did help.After opening his eyes briefly, he uttered a few words, almost as though he were speaking in his sleep."Hey, fool! Go back to your village. Nobody can harm you. Your people have been searching for you. They will be here very soon."Hearing this only made Krishna more anxious.He had believed that no one could ever find him in this forest so far away from his village. But if this "madman" was speaking the truth, not only had they found him, they were actually coming to take him home!Perhaps Krishna did not sleep at all that night.The next day, exactly as Nityananda had predicted, a man from Krishna's village arrived searching for him.He brought wonderful news.The villagers had now discovered that Krishna was innocent.There was even more good news.They wanted Krishna himself to become the priest of their newly renovated temple!Krishna offered his heartfelt gratitude to Nityananda.Falling at his feet, he begged forgiveness for having misunderstood him.Many years later, when I met this same Krishna serving as the priest of that village temple, he described his experiences with Nityananda. Tears flowed from his eyes as he spoke.He had been completely transformed.He had developed immense reverence for Nityananda.More importantly, he had resolved to live, just as his Guru had lived—with honesty, selflessness, and complete detachment.Throughout his life, Krishna Acharya led an exceptionally honest and simple life.He also helped many poor boys who, like him, had run away from home and survived by doing odd jobs.Today, if you search on YouTube, you will find countless videos describing Bhagavan Nityananda's miracles and supernatural powers.But that is not the real miracle.The real miracle is the way such great souls transform the lives of those who come into contact with them.Without speaking…Without preaching…Without performing any magic.Isn't all this enough to suggest that the state in which he lived was not merely some psychological condition, or simply the "temporal lobe epilepsy" proposed by the famous American neuroscientist V. S. Ramachandran?Perhaps we should keep our minds open enough to search for better explanations.Who according to you Nityananda really was? A madman? Or a genuine yogi who had attained the highest state of consciousness? What do you think? Do share your opinion in the comments.See you again in the next episode.     -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]     In the last few episodes, we discussed consciousness. We spoke about the four states of consciousness: the waking state, the dream state, the deep sleep state, and the indescribable state of Turiya. All living beings experience one of these four states of consciousness at different times.Our discussion was based on the Mandukya Upanishad, one of the ancient Upanishads of India.At the end of the previous episode, I hinted that many Advaita philosophers of India hold a different view regarding these states of consciousness. In this episode, I will briefly discuss the alternative viewpoint presented by Gaudapada in his famous Mandukya Karika—that is, his exposition on the Mandukya Upanishad.Who was Gaudapada?Gaudapada was the original philosopher of the Advaita tradition. He belonged to the 6th century CE. He was the paramaguru (teacher's teacher) of the famous Advaita philosopher Shankara.What did Gaudapada say? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  According to Gaudapada, the first three states of consciousness described in the Mandukya Upanishad are merely appearances and are not real. The only true state is Turiya, and it is that alone which appears as the other three states.To explain how the one state of consciousness appears as the other three states, Gaudapada gives various analogies.The Dream Analogy:When a person dreams, he sees many people, many places and many events. But in reality, all of them are the creation of a single mind—that is, the mind of the dreamer. Likewise, Gaudapada says that the one universal consciousness creates the illusion of the existence of many living beings, each of whom appears to be in a particular state of consciousness.These living beings have no independent existence. They are like the appearances seen in a dream. Outside the dream, all the dream objects disappear, because they never really existed. They merely appeared to exist. Likewise, the diversity that appears to exist in reality.To explain how this multiplicity appears even though there is only one consciousness, Gaudapada gives another analogy.The Pot Analogy:Suppose you have many pots. Inside each pot there is some space (empty space). This space has a definite shape and characteristics. There is also space outside the pots. Does that mean there are many different spaces—the space inside the pot and the space outside the pot?No, In reality, there is only one space. It is the pot that brings about this multiplicity. The pot makes the one space appear as different spaces. It creates the illusion of dividing the one unified space into many parts. Likewise, different physical forms create the illusion that there are different consciousnesses. But in reality, there is only one universal consciousness.Gaudapada then gives a third analogy.The Analogy of the Burning Torch:When you hold a burning torch in a place where there is no wind, its flame burns steadily by itself. But when the wind blows, the flame moves. And this movement makes the flame assume different shapes. After some time, it appears as though the flame itself has many forms. If the torch is rotated in a circle, it appears like a wheel of fire.None of these shapes were present in the flame. Nor will they ever be. When there is a flow of air or movement, these shapes merely appear to exist. The moment this movement stops, the appearance of these shapes also comes to an end.Likewise, Gaudapada says that because of the vibrations arising in the universal consciousness, many objects in the world merely appear to exist. They are not created by consciousness. But because of the vibrations in the universal consciousness, they merely appear to exist.And it is this universal consciousness that the Upanishad calls Turiya. The remaining three—the waking state, the dream state and the deep sleep state—are merely appearances of that consciousness.Each of these analogies is extremely profound. Gaudapada has written at great length about each one of these concepts. Although these analogies are very consistent, they raise many questions. They give rise to several paradoxes. I have discussed them in my book "Unraveling the Hidden Mysteries of The Vedas Part 2: Amazing Upanishads", In that book, you will find more details, as well as my own resolution to these paradoxes and answers to these questions.Now, coming back to Gaudapada's theory of the unified consciousness, two things become clear from Gaudapada's explanation:• This world is merely an appearance arising from the vibrations in the universal consciousness.• And when these vibrations stop, the appearance of this world also comes to an end.To realize this universal consciousness, Gaudapada recommends the path of meditation.Finally, I conclude this discussion with these words of Gaudapada—"Yadā na līyate cittaṁ, na ca vikṣipyate punaḥ,Aniṅganam anābhāsaṁ niṣpannaṁ brahma tattadā."— Mandukya Karika: Advaita Prakarana, Verse 46.He says that when an individual's mind—• does not sink into deep sleep, and• is not scattered in the waking and dream states, and• remains steady like the flame of a lamp placed in a calm, windless place, and• ceases to acquire false identities,that person's mind identifies itself with that universal consciousness.Join me again in the next episode with another interesting topic.Please let me know your thoughts on these profound ideas about consciousness proposed by the ancient philosophers of India. Watch on YouTube    -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   In the previous episode, we discussed the three states of consciousness described by our ancient Indian philosophers. We based our discussion on one of the Upanishads—the Mandukya Upanishad.This Upanishad speaks about the three states of consciousness: the waking state, the dream state, and the deep sleep state. These are the three states that we observe every day in all living beings. It then goes on to speak about a fourth state called Turiya.What is this state of Turiya? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  Whenever you introduce a new concept, it is natural to compare it with other things that are already familiar, or to distinguish it from them. This Upanishad does exactly that at the outset.The Upanishad says that the state of Turiya is not like the waking state. In the waking state, our consciousness engages with the external world. But in the state of Turiya, there is no such external engagement.The Upanishad also says that this consciousness does not create any dreams. This means that it is different from the dream state as well.Could this Turiya be a state that is half dream and half wakefulness? The Upanishad rejects that possibility too.In that case, the only remaining alternative would seem to be that Turiya is a completely dormant state of consciousness like deep sleep. That is what we observe in deep sleep. But the Upanishad rejects that possibility as well.At the same time, the Upanishad says that Turiya is neither a state of blank unconsciousness nor a state of awareness of any particular object.The Upanishad summarizes all these observations in the following words:"Na antaḥ-prajñam, na bahiḥ-prajñam, na ubhayataḥ-prajñam, na prajñānaghanam, na prajñam, na aprajñam."Then what exactly is Turiya?To describe something by saying "it is like this," it must be something that can be perceived by the senses. But the Upanishad says that Turiya is not an object that can be perceived by the senses.Sometimes, something can be described by explaining what it can be used for. But according to the Upanishad, Turiya is not something that can be used to perform any function.It also says that it has no characteristics of its own. Therefore, we cannot even think about it. Then can it at least be communicated through words? According to the Upanishad, that too is impossible, because Turiya is beyond words.This is how the Upanishad expresses it:"Adṛśyam, avyavahāryam, agrāhyam, alakṣaṇam, acintyam, avyapadeśyam."If you observe carefully, you will notice that instead of telling us what the state of Turiya is, the Upanishad tells us what it is not. In philosophy, this is known as defining something through negation.When something cannot be defined within a direct conceptual framework, it is often defined by saying, "It is not this." This excludes everything that is not the state of Turiya. After excluding everything else, what finally remains is Turiya. Even so, we cannot point to it and say, "This is it."The Upanishads speak about this limitation of human-language on many occasions. Our language can describe only something that possesses characteristics, or something that can be compared with another thing that we already know, or something that can be explained based on its use.For example, we can describe a cow as an animal with four legs, two horns, and a loose fold of skin hanging below its neck. But Turiya possesses none of the characteristics familiar to our worldly experience. Therefore, we have no way of describing it using adjectives.Turiya is unique in its own way. There is nothing else that is comparable to it. Therefore, we cannot compare it with any other concept or phenomenon and say, "It is like that."A spoon can be described as an instrument used for eating. But Turiya has no worldly use whatsoever. Therefore, you cannot describe it as being like some kind of tool.Then how can we be certain that such a state really exists?The Upanishad says that it is the state experienced in deep meditation. That experience itself is the proof of its existence.Is there any benefit in experiencing such a state of consciousness?The Upanishad says, "Yes." It says that by experiencing that state, you become free from all worldly suffering. It is the remedy for all the misery that arises from your involvement with this world. It is the most peaceful state. It is the most auspicious state. Instead of seeing a fragmented world centered only around yourself, it enables you to perceive a single, unified reality.Above all, the Upanishad declares that this is your true nature. Therefore, it says that you must realize it.This is what the Upanishad says about the Turiya state of consciousness, and why we should realize it:"Ekātma-pratyaya-sāram, prapañcopaśamam, śāntam, śivam, advaitam, caturtham, sa ātmā, sa vijñeyaḥ."While saying all this, I should mention one thing. In explaining these verses of the Upanishad, I have been careful not to do anything that would compromise the integrity of the original text. I have not imposed my own philosophical viewpoint upon it.Those who strictly follow the Advaita philosophy may feel that my explanation does not fully agree with the well-known interpretation of Advaita philosophers such as Shankaracharya.Advaitins hold a somewhat different perspective. They do not regard Turiya as merely the fourth state of consciousness. We shall discuss exactly how they understand this state of consciousness in the next episode.  -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]   In the previous episode, we were discussing how the ancient Indians viewed the concept of consciousness. As a specific example, I had chosen one of the Upanishads, the 'Mandukya Upanishad'. The Mandukya Upanishad is a part of the Atharva Veda.This short Upanishad explains how the Ultimate Reality manifests through the four states of consciousness. It calls that Ultimate Reality 'Omkara'. It identifies the four states of consciousness as the waking state, the dream state, deep sleep, and Turiya.These states exist among the countless forms assumed by that Omkara. As we discussed earlier, this is certainly possible because Omkara transcends space and time. The various forms of Omkara are the living beings spread throughout the universe. Since those forms are subject to the laws of space and time, they can exist in only one state at a time.In this episode, let us understand the first three of these four states. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } });  The very first state is the waking state, or what is called the 'Jaagrata' state of consciousness. While in this state, the living being interacts with the external world outside its body.It uses its five sense organs, such as the eyes and ears, to gather information from the world outside its body. It then processes that information using its mind, intellect, ego, and other mental faculties.After the information has been processed, the body uses its five organs of action, such as the hands and legs, to interact with those external objects. The five vital energies, such as Prana, support the body and the mind during this process.Fundamentally, the waking state is the state of consciousness that deals with the gross objects existing outside the body.The Upanishad describes it as follows.How does neuroscience look at this?In the terminology of neuroscience, this is called access consciousness. Neuroscientists know quite a lot about how the body and the brain handle this form of consciousness.The brain contains various specialized regions that process the information arriving from the external sense organs. Once the information has been processed, the brain decides what action should be taken based on the incoming information, the current state of the brain, and the evaluation made by its various decision-making centers. It ultimately activates the motor regions of the brain as required, to engage the external organs of action in appropriate activities.The Upanishad speaks about the second form of consciousness, known as the 'Svapna' or dream state. It is very similar to the waking state, except that the entire drama takes place within the mind.Instead of external gross objects, there are subtle objects created by the mind itself. Instead of the gross sense organs, there are subtle internal senses created by the mind. These internal senses operate upon the objects created by the mind and produce results that are themselves created by the mind.Just as a person in the waking state experiences external objects using the body's organs and mental faculties, the person created within the dream also experiences the objects created within that dream. There is a close similarity between the external world and the internal world created in dreams.The Upanishad describes it as follows.Neuroscience also views it in much the same way, except that instead of using the abstract terminology of the Upanishad, it refers to specific regions of the brain.According to neuroscience, the dream world is created entirely by the brain as a result of random interactions among the various memories already stored within it.Except for the fact that the objects are created by the mind, everything else remains largely the same as in the waking state. The same processing regions of the brain continue to function, but the physical sense organs and organs of action are not activated.The third state of consciousness spoken of by the Upanishad is 'Sushupti', or deep sleep. According to the Upanishad, in this state of consciousness it neither responds to the external world nor experiences dreams.Since no information comes either from external objects or from objects created by the mind, there is no processing of such information either. The Upanishad says that because consciousness is completely disconnected from both the external and internal worlds, there are no desires in this state.The Upanishad says that consciousness appears to remain dormant. That does not mean it is a state of nothingness. The previously acquired knowledge is still there. However, that knowledge remains in a frozen state.The Upanishad speaks of another wonder. It says that this state of consciousness is blissful. However, this bliss does not arise from any sensory pleasure. Rather, it exists because the mental disturbances that are present in the other two states of consciousness are absent in this state. It is bliss that arises because there are no obstacles to bliss.The Upanishad also calls this state of consciousness the gateway between the other two states of consciousness. It is from this state that a person enters either the waking state or the dream state.Overall, the Upanishad describes this state as follows.Neuroscience also speaks about the state of deep sleep, in which a person neither responds to external events nor experiences dreams. Furthermore, while sleeping, a person periodically transitions from this state either to the waking state or to the dream state.The Upanishads speak about these three states of consciousness as matters of fact. Although their descriptions do not go into great depth, they do not come into conflict with the explanations provided by neuroscience.Neuroscience remains silent about who the ultimate experiencer of all these processes is. Or, at least, it does not take any definite position on the matter.The Upanishad, on the other hand, firmly believes that there is a power behind all these activities, and that this power is the experiencer of their results. It says that this power uses the body as an instrument. As the Indian Sankhya philosophers point out, if there were no experiencer, all these processes would be meaningless.In the previous episodes, we also discussed the views of cognitive philosophers such as David Chalmers regarding consciousness.People like Chalmers focus primarily on the first state of consciousness. Although they avoid speaking about any underlying power behind all this, they acknowledge that consciousness possesses a subjective aspect. They argue that this subjective aspect cannot be explained merely in terms of the functioning of the brain.In a way, whether they like it or not, they acknowledge that there is something underlying consciousness that transcends the sense organs and the organs of action, something that goes beyond the brain and its mechanisms.However, the fourth state of consciousness spoken of by the Upanishad would astonish both neuroscientists and cognitive philosophers. It would make them reconsider their respective positions.Let us discuss that state in the next episode.  -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.   Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC');     [Preview books]  [Borrow books]  [Pause]    According to estimates by organizations such as Goldman-Sachs, AI could automate around 300 million full-time jobs globally. They have stated that nearly two-thirds of the jobs currently existing in America and Europe could be affected by AI automation to one degree or another.The International-Labour-Organization (ILO) takes a somewhat more conservative view and estimates that approximately 2.3 percent of global employment, or about 75 million jobs, is at risk of complete automation.At the same time, labor researchers have observed that large-scale sudden layoffs are unlikely. Instead, hiring for entry-level white-collar positions and workers engaged in physical "grunt work" may slow down.Nevertheless, some doomsday-prophets have already begun predicting how AI will eventually overpower humanity itself!Can AI ever surpass humans?  var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } }); Certainly, in some specific roles, yes.AI systems are trained on vast reservoirs of knowledge that no single human being could ever master alone. They possess a tireless ability to ingest enormous amounts of data, process it, and produce results at speeds that humans cannot even think at.But does that make them equal to humans, or superior to them?I do not think so. At least not in their present form.In their current state, they are highly mechanical. They perform tasks that humans find extremely boring or exhausting, using immense computing power and without any conscious purpose.Today's AI can do an excellent job of predicting the correct answer based on patterns. However, as I discussed in previous episodes, it does not possess the ability to truly "understand" what it is inferring. Nor does it have any motivation for the tasks it performs. It has no intention of surpassing humans. Nor is it currently equipped to do so.No matter how vast its knowledge may appear, it is limited to information that is publicly available in documented form. This represents only a tiny fraction of what humanity has accumulated over millions of years, across countless languages and under diverse living conditions. It would not be wrong to say that AI can never truly become equal to humans in this respect.Therefore, the fear that AI will independently take control of humanity, as portrayed in science-fiction stories, is merely a fictional fear.However, yes, as I listed earlier, there are limited risks.Customer service representatives, data-entry clerks, medical transcriptionists, junior software developers, administrative assistants, and bookkeepers are among those who are more vulnerable than others.Another large community that is being affected consists of translators and voice actors. This is because current AI systems are exceptionally proficient at text-to-text manipulation. As a result, publishers are aggressively pushing for AI integration.According to a survey conducted by the Society of Authors, more than one-third of translators have already lost work because of generative AI. Many literary translators are being asked to shift toward "Machine Translation Post-Editing." This involves correcting awkward AI-translated text. However, these translators often receive only a small fraction of the per-word translation fees they once earned.The development of highly reliable and emotionally expressive text-to-speech models has significantly disrupted the voice-over industry. Before the advent of AI, this was an extremely lucrative field for professional voice actors. These voice artists often charged hundreds of dollars per finished hour of audio. Most small authors could never afford to hire them. Some narrated their own books, while others simply watched helplessly.Now, because of AI intervention, considerable unrest has emerged within the voice-acting community. Many feel that their very existence is under threat. Supported by their forums and unions, they appear to be attempting to prevent AI from entering the field.There was a time when an author had to struggle for months to translate and narrate a book in another language. Today, AI can accomplish the same task in just a few hours. That is what has created the fear of AI.However, such an attitude only restricts the market. If handled properly, it could bring about a major transformation in the publishing industry, which has long been waiting for lower-cost alternatives.Just imagine. Instead of a good book being confined to a single language, it could reach millions of people who speak different languages. That would be a revolution in the dissemination of knowledge.Considering the growing popularity of audiobooks, the entry of AI into the audiobook production pipeline could be a tremendous blessing. Not only would it reduce the monopoly of a small number of voice artists who charge substantial fees, but it would also make books available to a much wider audience.Yes, I can understand the fears of these professionals. But can AI truly replace them?No matter how smart current AI systems may appear, they still cannot match human-level precision in either linguistic perfection or the subtle expression of emotions.There will always be demand for top-level voice artists. Best-selling authors and those who can afford them will continue to hire them.Most authors could never justify hiring them because of their high fees, and because subscription-based stores often pay such tiny pool shares that the economics simply did not work.These authors may now turn to AI and find a way to sustain themselves. After all, it is not only voice artists who need to survive. Authors who previously had no option but to pay expensive voice-acting fees also need to survive.As the audiobook industry continues to grow, good voice artists will find more opportunities as well. In the long run, they have little reason to believe that they are truly under threat.There are also frequent complaints that translation professionals have been severely affected by AI. Many of them are said to have been reduced to tasks such as proofreading, while AI performs the primary translation work. Naturally, they are paid less than they were before.However, as AI translates more books, these proofreaders will also receive more work. The overall volume of work matters. Needless to say, both authors and readers stand to benefit from this.Therefore, instead of fighting against a phenomenon that appears to be inevitable, it is better to make the best possible use of technology. In the long run, that will help everyone.My point is that instead of focusing excessively on the immediate effects of AI, we should pay more attention to the long-term dangers that AI could create in the hands of a small number of self-serving individuals.The real danger does not come from the technology itself. Rather, it comes from the misuse of that technology by human beings.Whether it is communication, energy supply chains, essential services, or countless other sectors, the rapid penetration of AI could become a genuine threat if it falls into the wrong hands.AI is like a sharp knife. In the hands of a skilled surgeon, a sharp knife can save lives. In the hands of a master chef, it can create delicious meals. In the hands of a great sculptor, it can contribute to magnificent works of art.But if it falls into the wrong hands, it can cause destruction.That is what we should be far more concerned about.  -------------------------------------------------------------------- If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.    Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ    © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.