In this new world, a profound sense of wisdom will prevail. People will have the freedom to explore their unique talents, and the emphasis will be on nurturing individuality. The culture of innovation will deeply be ingrained in society, and every person will be encouraged to contribute their ideas and creativity. This world will be marked by a strong aversion to political interference in scientific and creative pursuits.
Truth is Shiva, and Shiva is beautiful, signifies the beauty and divine nature of truth, which aligns perfectly with the culture of authenticity and wisdom.
Engineers at ISRO come from ordinary colleges, not the prestigious IIT-Style institutions. India has this capability, but with the influence of urbanization and westernization, there was a misguided belief that a western leadership style was superior.
Exemplifying, consider the story of Mr. Ashish Renjan, a young man who appointed as a scientist at both the Baba Atomic Research Centre and later on to Indian Space Research Organization, despite not having a remarkable academic history in his early years. He hailed from an ordinary background in India but excelled in the scientific institution’s tests, earning him the job. Many questioned his determination to pursue this career, given that it’s a government job with great benefits, including a secure salary and pension, providing a settled life at ISRO. However, Mr. Ranjan’s response was remarkable. He shared that no one had recommended or helped him secure the job; nobody had offered to educate or mentor him. It was his personal drive and belief that led him to attempt this career, which he did successfully. Over time, he gained valuable experience and now finds himself inclined to explore new avenues. What’s truly inspiring about Mr. Ranjan’s journey is that he isn’t just content with his accomplishments. He’s taking the initiative to share his experiences and knowledge through platforms like YouTube podcasts, and wrote book.
Mr. Ranjan’s story teaches us important lessons. It highlights how one can step out of their comfort zone and overcome the fear of the unknown to pursue their interests. His example shows that the acquisition of skills, driven by passion and determination, can open up new and exciting possibilities. Moreover, his attitude, marked by self-reliance and a commitment to self-improvement, is a beacon for youngsters. It teaches them to embrace challenges, seek knowledge, and share their insights with the world, making the journey as enriching as the destination.
But, in our society, “if they come like this, we immediately put them on a pedestal”.
When it comes to this pedestal, it’s a significant burden. It’s like a “burden” on our shoulders. Then these children don’t feel comfortable. It’s as if they are resisting it. It’s actually a kind of “falsehood”. That’s when “compulsive behaviour” sets in.
“If we do it like this, we won’t see success, and then it discourages students, then it will only make things worse”.
Instead of letting them figure out things for themselves and say that poetry is as important as mathematics, and vice versa,
“We don’t need all that-that’s not what we’re saying now (based on western pedagogy and ideology). That’s one thing- we don’t know anything outside of us. And what’s inside us, the world, music, all of that, we haven’t explored or appreciated. Something is there to see, to hear, and after that, there’s something beautiful in one’s essence, or in the essence of something, that we haven’t delved into”-
We should emphasize a shift away from the predominant western approach to education and ideology, suggesting a deeper, more introspective perspective. Here’s how one can observe and appreciate things in a more profound and knowledgeable manner. To truly understand and appreciate something, one should engage in mindful presence. This means being fully present in the moment, actively paying attention to the details, and immersing oneself in the experience. Whether it’s listening to music, exploring the world, or delving into a subject, it’s essential to be fully engaged.
This change in mindset was very evident among us Indians.
To achieve this, we must ensure that what surrounds us is conducive to our goals. We need to cultivate a culture that supports our growth and development. This is where we come in—we must nurture an organizational culture that encourages and fosters this progression.
Furthermore, another aspect to consider is that what we are currently striving for aligns with our unique cultural quest and aesthetic values. We are setting aside our desires during this time. We have forgotten our presence in the world. That, in turn, rejuvenates us. Right now, I feel like watching ‘Kathakali’. I can’t afford to take a whole day, 24 hours a day. We should be flexible enough to manage our time and other tasks. These moods that we create are also important. No matter how much tension we are under, we should have the ability to engage in an activity we enjoy to divert our attention. The mind should be flexible enough to deal with stress. We shouldn’t let stress overwhelm us.
“If I find the time to engage in activities I enjoy, then I do.” Right now, I feel like watching Kathakali, so I watch it. Therefore, I never really suffer from a lack of leisure time. This allows me to gather energy, and it’s quite a positive aspect. It doesn’t just refresh my mind; it also makes it more attentive to the task at hand. It positively influences my creativity.
In the land where we were born as Indians, there has always been a place that cherishes profound values. People from all walks of life, regardless of their status or background, have embraced this profound spiritual, cultural, and aesthetic mindset with greater reverence. Listening to the words of sages with deep respect, understanding them with a sense of duty, and immersing themselves in the profound thoughts of the past have been accomplished by everyone in ancient India.
That is the true “Dharma”.
We had great cities with large, complex architecture, temples, urban management systems, governances, huge armies in the entire history, like Mighty Magadha, Karkotaka, Saka, Ahom, etc, that infused with abundant biophilic elements and intricate mathematical precision in their design. We possessed the most theoretically intricate and comprehensive knowledge, along with finely tuned music, encompassing a variety of schools of thought and practices. In this manner, our civilization excelled in a multitude of domains, including technology, weaponry, chemistry, metallurgy, medicine, with advanced surgical instruments, and the understanding of precision plastic surgery, etc, etc.
Our civilization wasn’t solely focused on achieving spiritual enlightenment, such as “nirvana”. Simultaneously, we also strived to advance our physical reality. We harnessed our spiritual strength and creativity to foster significant advancements in various aspects of society, contributing to over 10,000s years of uninterrupted cultural and economic growth. With the world’s longest history of advanced wealth accumulation, its prosperity and abundance have been known far and wide, reaching every corner of the globe. We had great cities with large, complex architecture, infused with abundant biophilic elements and intricate mathematical precision in their design.
Up to the 17the century, India possessed more wealth than the rest of the world combined. Many of the foundations of modern society, such as science, medicine, medicine, mathematics, metaphysics, religion, and astronomy, have their origins in India. India can be referred to as the cradle of human civilization, the birthplace of languages, the mother of history and numerous languages, and the grandmother of legends and traditions. Indians were the inventors of zero and the number system, one of the greatest innovations in history. The decimal system, the value of pi, algebra, trigonometry, calculus, and numerous mathematical concepts were all born in India. While the largest used by the Greeks and Romans was 10 to the power of 6, Indians were using numbers as large as 10 to the power of 53 well before 5000 B.C.E.
As Albert Einstein once said, “we owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discoveries could have been made”. Sushruta, the father of medicine, was the first to pioneer the art of surgery with anaesthesia, surgery. Ayurveda, the first school of medicine, is based on systematic knowledge of plant-derived medicines and is still practiced effectively today. Detailed knowledge of anatomy, embryology, digestion, metabolism, physiology, genetics, immunity, psychology and psychiatry, and etiology can be found in many ancient Indian texts. Some of Europe’s greatest discoveries were made in India thousands of years before Europe existed. Gravity, for instance, was explained not by Issac Newton but by an Indian named Brahmagupta, 1000 years before the British Empire emerged.
Ancient Indians possessed profound knowledge about the origin and ages of the universe and Earth, the circumference of the Earth and other planets. Mathematician Bhaskar Acharya accurately calculated the time it takes for our planet to orbit the sun as 365.258756484 days, well before Western astronomers.
The Indian system of astronomy is by far the oldest, and it served as the source from which the Egyptians, Greeks, Romans, and Jews derived their knowledge. Even the motion of the stars on tables used by astronomers like Giovanni Cassini and Tobias Mayer in the 19th century did not vary by a minute from calculations made by the Indians 4,500 years prior. Indian tables provided the same annual variation of the moon that Tycho Brahe later discovered, a variation that was unknown to the schools of Alexandria and the Arabs.
Most of the religious, philosophical, and mathematical theories taught by the Pythagoreans in ancient Greece were already known in India in the sixth century B.C. Indian sages were the predecessors of Greek philosophers, and works of Indian philosophy influenced the likes of Pato, Thales, and Pythagoras. The priests of Egypt and the sages of Greece drew directly from India’s wisdom. Almost 2,500 years ago, Pythagoras travelled from Samos to the Indian Ganges to study geometry.
India also gave birth to yoga, the art of unifying the mind and body to ‘Prakruthi’ and ‘Purusha’. China learned yoga, martial arts and Buddhism and got civilized from India. China deeply influenced the system of governance from India, and still influenced through generations. Many inventions and concepts, such as chess, snakes and ladders, buttons, jean clothing, wool clothing, high-grade steel (wootz steel) manufacturing, the art of navigation and advanced ships and mighty navy, playing cards, the gymnasium, the universities, rocket artillery, numerous geometrical instruments, surgical instruments, the cultivation of cotton, jute, rice, paddy, mining and chemistry, and the concept of gross domestic product (GDP), have their origins in India. Historically, India was known to be highest of the wealthiest country in the world, with twice of the wealth when combined the whole world wealth then. Its sunny climate, exceptional fertility, abundant mineral resources, and extensive exports, skill population, high intellectuals, governors, generals and kings backed by sages of their wisdom and “Dharma” contributed to its wealth. Strabo, a Greek historian, described India as “the greatest of all nations and the happiest in lot”. It left a strong impression on Alexander the Great, who embarked on his Indian expedition with the belief that India held endless wealth, surpassing what he had witnessed in Persia. India’s wealth and prosperity were celebrated and recognized in numerous historical accounts and writings. For over thousands of years, money in India traditionally flowed from cities to villages, from Emperors to artists, and fields and farmers, to traders, which contributed to the wealth and prosperity of the countryside. This economic model was based on agricultural abundance and trade of manufacturing and the self-sustaining village economy. The rural areas were rich and self-sufficient, ensuring the overall prosperity of the country.
This incredible legacy of knowledge and wealth establishes India’s historical significance as a centre of intellectual and material wealth. But our civilization wasn’t solely focused on achieving spiritual enlightenment, such as “nirvana”. Simultaneously, we also strived to advance our physical reality. We harnessed our spiritual strength and creativity to foster significant advancements in various aspects of society. Contributing over 50,000s years of uninterrupted cultural and economic growth. This remarkable progress continued until the times when Mughal and British invaders successfully plundered and looted by launching campaigns in our land, bringing significant changes, forcefully and strategically.
Indian culture placed a high value on education and learning. Scholars and universities were centres of knowledge and practice not “just learning points” and attracted students from around the world. This emphasis on learning and intellectual growth contributed to innovation and economic development. The concept of “Dharma” was central to Indian society. It emphasized moral and ethical duties, including fair trade practices and respect for property rights. This helped create a conducive environment for commerce and trade. The Indian mindset towards wealth, particularly in ancient times, was influenced by a combination of cultural, philosophical, and historical factors. It’s important to note that this mindset evolved over millennia and was deeply ingrained in the Indian way of life. Here are some key reasons behind the Indian mindset towards wealth.
It’s important to understand that these traditional values continue to influence Indian society today, although modernization and globalization have also brought changes to the Indian mindset towards wealth and success. It was an infusion into the concept of governance. Governance, in this context, refers to the systems, processes, collective activities, power, public infrastructure management, way of life, existence, and nature including the ‘Biota’ that we life in broader sense (including deep space and its understanding and influence to our being to the lowest level of particular biotic influence and experiences), among other things. This “infusion” can also be termed as “understanding”. It was this “understanding” that enriched our lives to such an extent and flourished as a successful “physical and spiritual” model throughout the centuries. This understanding went beyond mere “education” or “knowledge”; it encompassed a profound comprehension, a comprehensive grasp of the world around us, including the ability to sense and see. Moreover, it involved a deep “observational aspect” that harmonized with it.
Within this framework, there was a seamless integration of both “natural” and “artificial” developments and an inherent ability to understand and execute their processes. It was not merely a cognitive process but an experimental one as well. At times, it also formed an “attitude” deeply rooted in our consciousness.
This infusion of understanding, spanning various aspects of governance and the way of life, formed the essence of our ancient riches and influenced our intellectual and cultural development.
These lines of thinking lead to empirical studies. At the heart of this is critical point of attitude. I have never said it as a conclusion. It’s all about your “openness”. When we communicate, there comes a moment when we encounter something significant. That’s when we express “wonder”. However, it’s not “wonder” in the western sense or meaning. It goes beyond ‘wonder’. That’s what we call “vismayam”. “I will never forget that”. That’s why we couldn’t find an ultimate word for it in English. It’s something that lies above the concept of ‘attitude’. In the present context, we encountered a significant “this”. So, we expressed a great sense of “vismayam”. It’s not merely an ‘attitude’. We’ve been talking about it for quite some time, but we have gone beyond that concept now. This “vismayam” also characterizes a higher level of ‘experience’ and experience that encompasses ‘everything’, including sensing, learning, understanding, and much more.
This “vismayam” also embodies the concept of “Chaithanyatham-ma” चैतन्यमात्मन् or “Athma chaithanyam”, signifying that what we are is an effulgent expression of maintaining joy and goodness. In Indian reality, it is synonymous with “Adwaita”, the concept of non-duality, but accepts duality in variability, that which equates to “chaithanyam” or consciousness. It beautifully reflects that “we had the light”.
In the second sutra, we had the insight of the light. That is each one of us is ‘light’. Furthermore, the sutra acknowledges the ‘light of the other person’. Whether someone is young or a beggar, they may even be thief, but that beautiful ‘light’ exists within them. It always reminds hidden, and not everyone helps them uncover it. Nowadays, in modern India, that hidden treasure or inner light is often ignored. The direction or vision to perceive it is lacking within our educational institutions. There is a deficiency in insight.
We are adopting a form of leadership, which is somewhat influenced by the western model, and that’s also acceptable. However, if we had such an ‘insight’ to identify the inner light within a person and to extract the full potential of that person’s insight or ‘light within’, it would guide and lead them in a much more significant way. In essence, it goes beyond typical leadership. When we recognize that light in someone, it’s about bringing that person to the forefront. For that a true guru is needed. But the understanding the concept of guru is different from west. The word “guru” doesn’t have direct English translation that means ‘teacher’. It goes far beyond that and signifies the highest level of “mastery” that can be attained. A student, whose life is transformed and elevated by someone holding their hand and leading them, embodies the true essence of a guru.
You can employ “dhanda” so that there is no hypocrisy. You use “dhanda”. However, when you use “dhanda” and not “sama”, “dhana”, or “bhedha”, it’s because the society may not yet be able to reach the ideal state. You may not be at that point, but we have to avoid the immediate danger because the body is as important as the mind and the soul. Everything is important, so it’s essential to use force, but without being overly triumphant, especially following a victory or success.
Don’t blown to it! Please don’t boast about it! What I did, what I accomplished—it’s not something I did to show off, or to assert my strength in that way. It’s not about having such a strong mentality.
But internally, you have it, maybe you’ve achieved it, but you don’t flaunt it. You don’t talk about it. That’s where the ego or the “I” feeling comes in. Even if you come in saying how strong you are, how much you’ve achieved, your ego will hold you back. The key is to become internally strong. For that, this kind of talk is necessary, to let off steam. Even if I do it that way, I have the capacity to do so much and I have a great position. But deep inside, I never let it affect my mind. When I say “I” did the right thing, it’s an egoistic feeling, and if I do that, satisfaction will not come to me. Our belief is that your actions should be consistent with western ethical thinking.
In Indian perspective of thinking, the emphasis is often on inner strength, humility, and self-mastery. It’s a contrast to western perspectives, which may place more importance on individual achievement, competition, and external recognition. Indian values on humility and modesty, rather than flaunting one’s achievements or abilities, the focus is on self-improvement and service to others. Inner strength and self-control are highly regarded. The ability to manage one’s ego, desires, and emotions is considered a sign of maturity and wisdom. Dharma, on the other hand, is one’s duty and righteousness, plays a significant role in Bharatheeya thinking. Individuals are encouraged to act in accordance with their dharma and fulfil their responsibilities to society, family, and self. Karma, the law of cause and effect, is central to Bharatheeya philosophy. It underscores the idea that one’s action have consequences and that ethical actions are vital for personal growth and spiritual progress.
So rather than ego, it important to understand the “inner-Strength” of one self.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.47।।
“Having made pleasure and pain, gain and loss, victory and defeat the same, engage in battle for the sake of battle; thus, you shall not incur sin”
In this verse, Lord Krishna advises Arjuna to maintain equanimity in the face of pleasure and pain, gain and loss, and victory and defeat. He encourages Arjuna to perform his duties, including fighting in the battle, without attachment to the outcomes. The essence of the message is that one should focus on performing their responsibilities and duties, including fighting in the battle, without attachment to the outcomes. The duties without being overly concerned about the results, as it is the right action that matters. By doing so, they will not accumulate negative karma (sin). This teaching emphasized the concept of “Nishkama Karma” or selfless action, which is a central theme in the Bhagavad Gita.
“In India, there are fantastic theories of action. We are full of theories of action, such as “Nishkama Karma” and “Bhava”. Even in the act of killing, for a soldier, “Bhava” is more important than the mere act of killing. If you have to kill, you must do it. This is akin to the teachings of Lord Krishna to Arjuna during the war, where he emphasized the importance of a soldier’s duty and the concept of “dharma”. The “Bhava” or mindset of a soldier is different from what we typically understand as “ego” in the Indian context”. In the Bhagavad Gita, Lord Krishna imparts his wisdom to Arjuna, who is hesitant and morally conflicted about fighting in the war against his own relatives and friends. Krishna explains the concept of “Nishkama Karma”, which means performing one’s duty without attachment to the results or consequences. He emphasized the importance of doing one’s duty or “dharma” as a soldier, even if it involves actions like killing, but doing it with the right mindset or “Bhava”. In this context, ‘Bhava’ represents the mental attitude, intention, and understanding behind one’s actions. It’s about carrying out one’s duties with a sense of righteousness and without personal ego, focusing on the greater good and moral responsibilities.
“To support and protect the family is your ‘dharma’, your duty. You have to go to war for that purpose. However, even when you are in the midst of a war, it is not correct to believe that it is the only thing you must do. For example, when we were in the National Cadet Corps (NCC), I remember they encouraged us to be ‘angry’ when using a bayonet, as an expression of strength. While this may be correct to some extent and in certain context, Indian thinking is different. In Indian thinking, when you are in a situation like that, you must ‘distance yourself from that act’. The goal is to achieve the right result in the right place, at the right time, and under the right pressure, but without getting personally involved in the act. This is what is meant by ‘riding it like a wave’. Such detachment is essential to avoid “compulsive behaviour”. “Don’t consider it as a wave, like an ‘addiction’ into your mind”.
“Disciplines like these still exist today. However, they are artificial and akin to a form of ‘slavery’. But they need to evolve, to be experienced differently. It’s not limited to those who are 60 years old or those in their 30s or even 14-year-olds. Even those who are younger or 60 can become ‘gurus’, such a level of “knowledge and experience” is accepted. In India, there has always been a tradition of accepting the knowledge and experiences of younger individuals, even though they may be of younger age. In our practice of “kalamezhuthu”, the “guru” slowly draws patterns, and only after some time does a face emerge. Eventually, when the entire community gathers, everything becomes clear, but it remains a mystery to those who don’t understand. At the very least, it’s a mystery to those who don’t understand. So, from the face, it slowly moves to the fringe of the drawing, and the eyes alone remain. The eyes return with that sense of concentration. The eyes, with determination, look inward, drawing the gaze back to the mind where it belongs. Gradually, it moves through the eyes, like a steady stream, cleansing the mind. That’s the essence of our “prasaadham”. The powder that falls from the pattern is like the remains of offerings. I can feel it even when I talk about this, the smell, taste, everything. These experiences should be let go; that’s the purpose of everything. Even the ego dissolves. The mind needs to be refreshed in every way.
The central philosophy behind erasing ‘kalamezhuthu’ is the concept of impermanence (Anicca), a fundamental idea found in many Eastern religions and philosophies, including Hinduism (Sanatana Dharma, both Vidic and Tantric 6-9 religions, including Cheena, Maha-Cheena, Buddhism and Jainism) and Zend Avestan Religion. Also, some pagan religions show same processes. Creating a beautiful and intricate artwork only to erase it serves as a reflection of the transitory nature of all things. It’s a reminder that nothing in the material world is permanent, and impermanence is an inherent aspect of life. Erasing ‘Kalamezhuthu’ can be seen as a symbolic act of detachment and sacrifice. It emphasizes that attachment to material possessions, even artistic creations, should be temporary. By creating something beautiful and then letting it go, participants in the ritual practice a form of detachment from the physical world. Erasing ‘kalamezhuthu’ signifies a continuous cycle of creation and dissolution, allowing for the creation of new ‘kalamezhuthu’ in the future, ensuring the tradition remains alive and evolving. The constant renewal of the artwork reinforces the idea of the eternal cycle of life and death. ‘Kalamezhuthu’ is not just about the final artwork; it’s also about the process of creation. Drawing the intricate patterns and designs is a meditative and spiritual experience. Wiping it away reinforces that the focus should be on the act of creation itself, rather than attachment to the end result”.
In leadership one should understands ‘science’ very well. Science is a term familiar to everyone, yet its essence is often obscured. At its core, science represents a systematic approach to understanding, explaining, and predicting natural phenomena. It achieves this through empirical observation, experimentation, and the formulation of testable hypotheses and theories. Science’s purview extends to unravelling the mysteries of the physical, biological, and even the social world we inhabit. However, if we dig deeper, science reveals itself as an intrinsic fabric of existence, a seamless thread that interconnects and governs all phenomena across physical, biological, spiritual, and metaphysical realms.
Science, at its very essence, is the unrelenting quest for understanding. It begins with unravelling the fundamental principles governing subatomic particles and extends to probing the cosmic forces shaping the very universe. It navigates the intricacies of consciousness and ventures into the depths of existence’s mysteries. It is not confined to the realms of human endeavour but is a fundamental and integral part of the cosmos. It manifests in every thought, action, and facet of our existence, offering illumination in the profound interplay between the known and the unknown. Science becomes a relentless journey toward enlightenment, a quest to decipher the universe’s profound mysteries, and understanding individual-ness. Yet, in practical terms, the definition of science often eludes individuals. They may see it as confined to a subject, a specialization, characterized by experiments, empirical evidence, or just theoretical formulations. In this narrower perspective, science often fails to capture the broader context—its role in our inner existence, in understanding the cosmos, in comprehending the interconnectedness of all that surrounds us.
The unfortunate disconnects between this broader understanding of science and the one that commonly prevails can be attributed, in part, to the state of education. Much of modern education is narrowly focused and job-oriented. It may lack the broader attitude, knowledge, and self-awareness required to sense and understand everything around us. This comprehensive perception of science, akin to the insights of ancient sages, may often elude us.
The current state of education is characterized by a lack of understanding. It’s like the use of multiple-choice questions, that, often restricts the scope of pursuing knowledge. When a student encounters a multiple-choice questions like “A” for “Ant”, it is expected that the answer should be “A” for “Apple” because that is what is mentioned in the textbook. However, if the student responds with “A” for “Ant”, it is considered incorrect, and the teachers insists that only “A” for “Apple” is the right answer. This rigid approach leaves no room for critical thinking or alternative perspectives. It is a result of the deeply “ingrained conditioning” that pervades the current educational system in our India.
This situation is particularly concerning because it reflects the prevailing mindset among educators, school administrators, and policymakers. The educational system in India is heavily conditioned and lacks the spirit of “social entrepreneurship” that characterized the age-old “kshatriya” concepts. This stifling of independent thought and creativity within the education system is a major concern.
In essence, what I mean is that not everyone is destined to pursue science. It’s not necessary for everyone to be interested in it. If I put it in writing, those who read it and find it resonating with them are fortunate.
Regarding the field of knowledge, people are often discouraged from venturing beyond the established norms. They are expected to conform and not deviate from the existing standards. This limitation is particularly noticeable in Indian social sciences, where individuals are rarely encouraged to explore alternative paths. Everybody need not be a great thinkers and spiritual leaders like Sri. Narayana Guru or Adi Shankara Acharya.
“Like the stone turns into a maiden, as the ‘stone’ is not permanent, and a ‘virgin lady’ is also not permanent”
Nothing is permanent. If we think that all the people, we see are bad, we see bad things only. And if we see are good, it’s good, that’s wrong. Not everyone needs to understand the definition of science. They don’t have to know. Some people don’t need to know much. We need many of such persons. Plenty of them. And also, they don’t want to know also. We must understand that also. Its like this always. Need not any forceful actions. That’s how our nature works. That’s the beauty of our nature. That’s how the world really works. People like this also needs in a country. Not everyone should be perfect.
At each level, they will naturally develop organically. To start, people should learn the basics there, and then at the next level—if there is a guru there, they should go, and if not, they can proceed to the next level—and son on. In each level, their interest, determination, and exploration are key factors.
There is no need of any definition at that level. At our level, we’ll find what’s relevant to us. At the level below, they’ll find what’s relevant to them. At Shankaracharya’s level, he will find what’s relevant to him.