Saturday, 12 September 2026

The Squeeze and the Opening Door: My Journey Through Ketu Mahadasha





There are periods in life that are difficult to explain.

You work hard. You keep trying. You learn. You adapt. You ask people for help. You apply for opportunities. You attend interviews. You do many of the things that should, at least in theory, move life forward.

And yet, somehow, nothing seems to move.

For me, the last few years have felt like that.

Only recently did I begin to look seriously at my own Vedic astrology chart and compare the planetary periods with what was actually happening in my life. I had some knowledge of astrology and had even completed an online course, but I had never really studied my own chart in depth.

When I finally did, I was surprised by the correspondence.

I don't claim that astrology can explain every event in a person's life, nor do I see it as a substitute for personal responsibility, effort, or faith. But it gave me a framework through which I could reflect on what I had already experienced.

And when I looked at my Ketu Mahadasha, the timing was striking.

My Ketu Mahadasha began on 7 August 2020 and will continue until 7 August 2027.

I am still inside it.

But I have just come through what felt like its most difficult chapter — Ketu–Saturn — and have only recently entered Ketu–Mercury.

Perhaps that is why I am writing this now.

Not from the safety of hindsight, but from the middle of the story.

When Life Begins to Loosen Its Grip

Ketu is traditionally associated with detachment, separation, uncertainty, spiritual questioning, and the loosening of attachment to things we once considered secure.
Saturn is associated with discipline, delay, responsibility, endurance, and hard lessons.
Put the two together, at least symbolically, and I can understand why the Ketu–Saturn period felt like such a squeeze.
But that squeeze did not begin with Saturn.

Looking back, each Antardasha seemed to bring its own lesson.

1. Ketu–Ketu (7 August 2020 – 4 January 2021)

This was the beginning. Ketu–Ketu felt like a reset.

There was a sense of separation from an older version of myself — particularly the professional identity I had built over many years.

I had spent a large part of my life building a career, gaining experience, and developing a sense of who I was professionally. Suddenly, some of the assumptions behind that identity began to feel less secure.

It made me question something deeper: Who am I when the external labels become uncertain?

At the time, I didn't have a neat answer. Perhaps that was the point.

2. Ketu–Venus (4 January 2021 – 4 March 2022)

Venus traditionally brings attention to relationships, values, comforts, creativity, and what we consider worthwhile.

During this period, I found myself reflecting more deeply on what actually mattered to me.

Professional success was still important. Financial stability was important. But they no longer seemed sufficient to define whether life was going well.

My spiritual life, family, creativity, and writing began to occupy a different place in my thinking.

I started to understand that there is a difference between having a successful life and having a meaningful life. That distinction would become increasingly important.

3. Ketu–Sun (4 March 2022 – 10 July 2022)

The Sun is traditionally connected with identity, authority, recognition, and one's sense of self.

This period made me think about recognition and professional identity.

For much of my career, I had been comfortable being the person who knew what to do, who could lead a team, solve problems, and take responsibility.

But what happens when external recognition becomes uncertain?

I began to see that there is a difference between authority given by a position and authority that comes from experience and character. A job title can disappear. Experience doesn't.

4. Ketu–Moon (10 July 2022 – 10 February 2023)

If the Sun raised questions about identity, the Moon brought the questions inward.

This was a more emotional period for me. There was more self-questioning, uncertainty, and mental restlessness.

One thing I learned during this period was that our thoughts are not necessarily predictions. The mind can say:
"What if this doesn't work?"
"What if nothing changes?"
"What if I never get back to where I was?"

But a thought is not a prophecy. That distinction became important. I had to learn to observe uncertainty without allowing it to become my identity.

5. Ketu–Mars (10 February 2023 – 7 July 2023)

Mars is associated with energy, action, courage, and the desire to push forward.

I certainly wanted to push forward. But wanting something and being able to control its outcome are two different things.

There were times when I felt frustrated by the gap between effort and result. I could apply. I could learn. 

I could improve my skills. I could prepare. I could attend interviews. But I could not force another person to say yes.

That was becoming one of the central lessons of this entire period: I can control the effort, but I cannot force the outcome.

So I redirected some of that energy into learning, certifications, technical skills, writing, and spiritual practice.

6. Ketu–Rahu (7 July 2023 – 25 July 2024)

Rahu and Ketu are traditionally viewed as the lunar nodes, and Rahu is often associated with ambition, illusion, unconventional paths, and strong desires.

Looking back, this period had a somewhat different flavour. There were opportunities and ideas that looked attractive, unusual, and potentially transformative. Some were worth exploring. Others were distractions.

7. Ketu–Jupiter (25 July 2024 – 1 July 2025)

Jupiter is traditionally associated with expansion, learning, wisdom, optimism, and growth.

It was during this phase, in October 2024, that I became involved in an MLM business venture. At the time, I was genuinely interested in the possibility. I invested my time and money. Then, in July 2025, I travelled all the way to Malaysia at my own expense to participate in their business promotion.

Looking back now, the timing is fascinating. The journey to Malaysia occurred right around the transition from Ketu–Jupiter into Ketu–Saturn.

What initially looked like expansion and opportunity eventually became something that forced me to examine my judgment, expectations, and the difference between possibility and reality.

I don't look back at that experience simply as a mistake. It taught me something. Sometimes we learn through success. Sometimes we learn through disappointment. And sometimes we learn because we become willing to admit that something we believed in was not what we thought it was.

8. Ketu–Saturn: The Great Squeeze (1 July 2025 – 10 August 2026)

This was the period that affected me most strongly. If I had to describe Ketu–Saturn in one word, it would be: Squeeze.

Professionally, things became extremely difficult.

I was looking for opportunities. I attended interviews. I reached final stages. I received encouragement. Friends tried to help. Some friends genuinely worried about me. They would send job advertisements directly to my mobile because they were thinking about me and wondering whether I had seen them.

I appreciated that more than I probably expressed. But even the people who cared about me could not fully understand what was happening. The truth is, I didn't understand it myself.

From the outside, there were opportunities. From the inside, there was an extraordinary amount of uncertainty.

I would sometimes get very close to an opportunity and then lose it to another candidate. Another interview. Another process. Another wait. Another delay. Another administrative hurdle. Another background check. Another "we'll let you know."

There is something uniquely difficult about waiting. Failure at least gives you an answer. Waiting keeps the question alive.

Financial and professional uncertainty can also change the way you see yourself. You begin asking questions that have little to do with the job itself:

"Am I still relevant?"
"Have I become too old?"
"Why is this taking so long?"
"What am I supposed to learn from this?"

I had to confront those questions honestly.

And yet, something else was happening at the same time. I was learning. I continued studying ServiceNow and other technologies. I completed certifications. I explored AI. I wrote. I experimented with new ideas. I continued developing myself.

And spiritually, I kept going.

What Actually Carried Me Through

If I had to identify what carried me through this period, it comes down to two pillars: having faith in yourself is your best strength, and having faith in the Supreme Lord is your greatest strength.

I learned the power of self-belief very early in my life.

When I was 22, I started my career as a Medical Representative in India with Alembic, one of the top ten pharmaceutical companies at the time. After completing two weeks of field training in Vijayawada alongside two other new recruits, our senior field trainer evaluated us on the final day.

He looked at the three of us and said: "I will give rank one to Rajesh, rank two to Pavan, and rank three to you, Ramana. Good luck."

I was posted to Bhimavaram. I didn't argue or get discouraged; I simply relied on complete faith in my own ability and put in the work.

A year later, I was performing at the top of the zone, earning awards like a Titan Quartz watch for outstanding performance. When that same senior manager came to visit my territory in Bhimavaram, he confided in me: "I think I made a mistake in my assessment, and Shastri Sir (our Regional Manager) was right. He gave you number one rank from the start, Rajesh number two, and Pavan three."

All that I had back then was complete faith in myself. People will assess you, rank you, or delay you based on partial information. If you depend entirely on external validation, those judgments will break your spirit. But when you have inner self-belief, you keep moving forward regardless of where people rank you.

When you combine that self-belief with faith in the Supreme Lord, external circumstances lose their power to break you.

My daily chanting of the Hare Krishna maha-mantra became particularly important. I continued my practice of chanting my sixteen rounds every day (108 mantras per round).

It wasn't always perfect. There were days when the mind was peaceful. There were days when the mind wandered everywhere. There were days when chanting felt deeply absorbing. There were other days when I simply sat down and did it because it was my discipline.

But I kept doing it.

The mantra did not magically make the problems disappear. The interviews still had to be attended. The applications still had to be submitted. The bills still had to be paid. The uncertainty was still there.

What changed was something inside me. The practice gave me an anchor. It reminded me that my circumstances were not the entirety of my existence.

This is something I have come to understand more deeply: Spiritual practice is not always about making difficult circumstances disappear. Sometimes it is about giving us the strength to pass through them without losing ourselves.

The Bhagavad-gita repeatedly brings us back to this principle of action without attachment to the result. We have control over our effort. We don't have complete control over the fruits of that effort. That is not passivity. It is disciplined action combined with surrender.

A Word of Caution on Commercial Astrology and Remedies

I want to be very clear about my purpose in writing this article.

My intention is not to suggest that anyone facing career hurdles or personal crises should rush to astrologers, waste hard-earned money, or turn to commercial operators who rip people off in the name of yantras, mantras, paid rituals, or mechanical remedies.

When people are squeezed financially or professionally, they are at their most vulnerable — and an entire commercial industry exists to capitalize on that anxiety. True peace, direction, and strength do not come from spending money on promises of quick planetary fixes.

Astrology, at its best, is simply a mirror or a map that provides perspective on the weather; it is not the engine that moves you forward, nor can it save you from doing the work.

What actually matters is where you focus your attention. Instead of seeking shortcuts through commercial remedies, focus your attention on the Supreme Lord, maintain your daily spiritual practice, and rely on genuine self-belief combined with honest effort. When the time is right, the Lord clears the fog and reveals everything to you. No commercial transaction can ever replace genuine faith, honest work, and sincere devotion.

9. Ketu–Mercury: The Door Has Just Started to Move (10 August 2026 – 7 August 2027)

And now, something has changed.

Only recently — on 10 August 2026 — I entered Ketu–Mercury.

Mercury is traditionally associated with communication, intellect, analysis, learning, business, negotiation, and information.

And almost immediately, I noticed something I had not experienced for a long time: movement.

Recruiters started responding. Conversations began happening. I attended an interview and felt that it went well.

There are still no guarantees. I don't want to write this article and pretend that the story has already reached its happy ending. It hasn't.

The door has not completely opened. It has only started to move.

And perhaps that is exactly why I wanted to write this article now. Because I don't know what the next twelve months will bring. Ketu Mahadasha itself continues until 7 August 2027.

So I am not writing this from the other side of the mountain. I am still climbing.
What Ketu Taught Me

When I look back across all these Antardashas, I don't see a simple story of bad luck followed by good luck.

I see a gradual process of detachment.

From titles.
From recognition.
From certainty.
From the belief that hard work automatically produces immediate results.
From the need to understand everything.
And perhaps, most importantly, from the illusion that I am completely in control.

Ketu may be associated with separation and detachment, but my experience taught me that detachment does not necessarily mean giving up.

Sometimes it means continuing to work without allowing the result to determine your worth. It means applying for another position after rejection. It means learning another skill. It means getting up the next morning. It means continuing your spiritual practice when you don't feel particularly spiritual. It means trusting that a closed door is not necessarily the end of the road.

Astrology helped me interpret the pattern. Faith helped me endure it.

And perhaps that distinction matters. Because even if the planets describe a period of uncertainty, they don't remove our responsibility to act.

We still have to do the work. We still have to make decisions. We still have to learn from mistakes. We still have to get up after disappointment. And for me, we also have to remember the Supreme Lord.

As I stand at the beginning of Ketu–Mercury, I don't know exactly what is waiting for me. Maybe the professional door will open soon. Maybe it will take longer. Maybe the opportunity I am expecting will come from somewhere completely unexpected.I simply don't know. But I know what I can do:

Work when there is work to do.
Learn when there is something to learn.
Write when there is something to say.
Chant when the mind needs anchoring.
And leave the results to the Supreme Lord.
The door has just started to move. I am going to keep walking.
And perhaps, in August 2027, I will write the second half of this story — not as a prediction, but as a reflection on what actually happened after the door began to open.

Until then, I am still living the story.

And perhaps that is the real lesson: We may not be able to see the whole path, but we can always take the next step.

Sunday, 30 August 2026

The Urban Yogi’s Guide to Privacy: The 9 Sacred Secrets of Nava Gopyāni

 


There is an old Sanskrit teaching known as Nava Gopyāni—literally, nine things to be guarded or protected, sometimes described as the “Nine Sacred Secrets.”

The Urban Yogi’s Guide to Privacy: The 9 Sacred Boundaries of Nava Gopyāni

In an era dominated by oversharing, digital footprints, and social-media validation, protecting our inner peace has become a radical act.

We live out loud. We broadcast our milestones, announce our plans, display our successes, and sometimes crowd-source advice about our deepest vulnerabilities.

But ancient wisdom offers a different approach:

Not everything that is true needs to be spoken, and not everything that is personal needs to become public.

There is an old Sanskrit teaching known as Nava Gopyāni—nine things that a wise person should guard carefully.

The word gopyāni comes from the Sanskrit root gup, meaning “to protect,” “to guard,” or “to keep concealed.” The teaching therefore need not be understood as an invitation to secrecy, deception, or paranoia. Rather, it is a teaching about discernment.

It asks a simple but profound question:

What should I share—and what is better kept sacred and private?

Who Is an Urban Yogi?

An Urban Yogi isn't a monk sitting in a remote Himalayan cave.

An Urban Yogi is a modern practitioner—someone navigating corporate deadlines, family responsibilities, relationships, financial pressures, and the constant hum of digital noise, yet committed to cultivating inner stillness.

It is about taking timeless spiritual wisdom and applying it directly to everyday life.

The Urban Yogi understands that privacy is not isolation.

It is the ability to know that some things become more powerful when they are protected.


The Silent Hemorrhage of Prāṇa

In the yogic tradition, Prāṇa refers to the vital life force associated with life, breath, and vitality.

In this article, I use the idea of “Prāṇa leakage” as a modern metaphor rather than claiming that the Nava Gopyāni verse itself literally teaches an energy-leakage theory.

Think about what happens when we constantly talk about ourselves.

We announce every plan.

We explain every disagreement.

We seek approval for every decision.

We replay every insult.

We reveal private family matters.

We constantly check who has liked, commented on, or reacted to our latest post.

Each of these activities can scatter the mind.

Think of your attention like a reservoir.

When the reservoir is protected, its water can be directed toward something meaningful.

When there are holes everywhere, the water slowly disappears.

In the same way, constant disclosure, emotional reactivity, and the endless search for validation can dissipate our attention and inner steadiness.

The ancient teaching of Nava Gopyāni offers a beautiful discipline:

Not everything deserves an audience.


The Nine Boundaries of Power

A traditional Sanskrit verse, found in several textual traditions and with different variant readings, expresses the teaching in this form:

āyurvittaṃ gṛhacchidraṃ mantram auṣadha-saṅgamau |
dānamānāvamānāś ca nava gopyā manīṣibhiḥ ||

One widely circulated variant gives the closely related reading:

āyurvittaṃ gṛhacchidraṃ mantramaithunabheṣajam |
apamānaṃ tapo dānaṃ nava gopyāni yatnataḥ ||

The wording varies across sources, but the central principle is consistent: certain aspects of life are best protected from unnecessary public exposure.

Let us explore the nine through the lens of the modern Urban Yogi.


1. Āyus — Your Lifespan and Personal Vitality

Āyus means life or lifespan.

Life itself is precious, and our relationship with mortality is deeply personal.

The Bhagavad-gītā reminds us that the soul is not destroyed when the body is destroyed. Krishna teaches that the self is unborn, eternal, and not subject to bodily death (Bhagavad-gītā 2.20).

This does not mean that we should ignore our physical body or health. Rather, it reminds us not to allow anxiety about the body, age, or mortality to consume our consciousness.

There is also wisdom in not constantly broadcasting our personal health concerns, fears about ageing, or anxieties about how much time we have left.

Protect your life. Protect your attention. Use the time you have wisely.

The Urban Yogi does not live in denial of mortality.

He or she lives with a greater appreciation of the present.


2. Vitta — Your Wealth

We live in a culture where financial success is often displayed publicly.

New cars.

Luxury holidays.

Expensive homes.

Investment gains.

Business achievements.

Social media has made it easier than ever to turn wealth into a public identity.

But wealth is a tool, not the self.

The Śrīmad-Bhāgavatam makes a striking observation about Kali-yuga: wealth increasingly becomes a measure by which people judge a person's status, qualities, and social position (Śrīmad-Bhāgavatam 12.2.2).

That is precisely the danger.

When wealth becomes part of our identity, we become vulnerable to both pride and fear—pride when we have it and anxiety when we might lose it.

There is also a traditional teaching that wealth should not merely be accumulated but put to purposeful use. Charity, responsibility, family obligations, dharma, and service give wealth a higher purpose.

Think of money like salt.

Too little can make life difficult.

Too much can spoil the dish.

Use wealth wisely, but don't make wealth your identity.

The Urban Yogi doesn't need to announce every financial victory.

Quiet prosperity is often healthier than public display.


3. Gṛhacchidra — The Vulnerabilities of Your Home

Gṛhacchidra literally refers to a “breach” or “opening” in the household and is traditionally understood in this context as family secrets, domestic troubles, or family dissensions.

Every household has its private struggles.

There are disagreements.

Misunderstandings.

Moments of anger.

Financial pressures.

Personal vulnerabilities.

The modern temptation is to immediately tell someone—or everyone.

A private argument becomes a WhatsApp message.

A family disagreement becomes a social-media post.

A marital problem becomes a public discussion.

But once something private becomes public, you may lose control over it forever.

The Urban Yogi learns to distinguish between seeking appropriate help and unnecessarily exposing private matters.

There is nothing wrong with seeking guidance from a trusted elder, spiritual teacher, counsellor, or professional when genuine help is required.

Privacy does not mean suffering in silence.

It means exercising discernment about who needs to know.

Protect the dignity of your home.


4. Mantra — Your Inner Spiritual Practice

A mantra is traditionally understood as sacred sound or a sacred formula used in spiritual practice. It is also commonly explained through the idea of that which protects or steadies the mind.

Spiritual practice is deeply personal.

Your mantra.

Your meditation.

Your prayers.

Your relationship with the Divine.

Your inner experiences.

Not every spiritual experience needs to become a public announcement.

Sometimes we reveal our spiritual practices because we want recognition:

“I chant this many rounds.”

“I had this spiritual experience.”

“I had this vision.”

“I have achieved this level of meditation.”

But the moment spiritual practice becomes a performance for others, the ego can quietly enter through the back door.

The Bhagavad-gītā also teaches discernment in the transmission of spiritual knowledge. Krishna tells Arjuna that this teaching should not be indiscriminately spoken to those lacking austerity, devotion, willingness to hear, or a proper disposition toward the teaching (Bhagavad-gītā 18.67).

The lesson for the Urban Yogi is not to become secretive.

It is to become discerning.

Let your spiritual practice deepen you before you display it.


5. Auṣadha — Your Remedies and Healing

Auṣadha means medicine, remedy, or healing substance.

There is wisdom in treating healing with discretion.

Your medical history is personal.

Your treatments are personal.

Your vulnerabilities are personal.

Not every remedy that works for one person is appropriate for another.

This principle is especially important today, when social media allows people to casually recommend medicines, supplements, diets, and treatments to thousands of strangers.

Ancient medical traditions recognised that remedies require context, knowledge, dosage, suitability, and proper application.

The modern Urban Yogi therefore avoids turning personal healing experiences into universal prescriptions.

Share wisdom responsibly, but don't assume your remedy is everyone else's remedy.

And when medical advice is genuinely needed, seek qualified professional guidance rather than relying solely on social-media wisdom.


The Secrets of Action and Emotion

6. Saṅgama — Private Associations and Intimacy

Saṅgama means coming together, association, union, or meeting.

In the context of this teaching, it can be understood broadly: private relationships, intimate associations, sensitive meetings, alliances, and confidential interactions.

Some conversations are private.

Some negotiations are confidential.

Some relationships are sacred.

Some moments belong only to the people who experienced them.

Yet modern culture encourages us to document everything.

Where are you?

Who are you meeting?

What are you planning?

What happened behind closed doors?

What is your next move?

The Urban Yogi learns another form of strength:

Move with discretion.

Not every meeting needs to be announced.

Not every relationship needs to be displayed.

Not every strategic move needs an audience.

Sometimes silence is not weakness.

Silence is protection.


7. Dāna — Your Acts of Charity

Charity is one of the most beautiful expressions of dharma.

But charity can also become a subtle form of self-promotion.

“I donated this much.”

“I helped these people.”

“Look what I did.”

The Bhagavad-gītā describes sāttvika dāna as charity given out of duty, at the appropriate place and time, to a worthy recipient, without expectation of return (Bhagavad-gītā 17.20).

The deeper principle is therefore not simply “never speak about charity.”

It is:

Do not allow charity to become a vehicle for ego.

Sometimes publicising a charitable initiative can genuinely inspire others to contribute. That is different from seeking personal glory.

The question is:

Am I sharing this to inspire service—or to receive recognition?

When the answer is recognition, the ego has entered the transaction.

True giving does not require a camera crew.


8. Māna — Your Honour and Status

Māna means honour, respect, esteem, or regard.

In the modern world, status is constantly displayed.

Job titles.

Degrees.

Achievements.

Connections.

Followers.

Awards.

Wealth.

Social influence.

The ego wants the world to know who we are.

But genuine dignity does not need constant advertising.

The Urban Yogi does not need to walk around saying:

“Do you know who I am?”

The more secure a person becomes within, the less desperate they are to prove themselves externally.

This does not mean hiding genuine achievements.

It means not allowing achievements to become the foundation of identity.

Let your character introduce you before your résumé does.

True honour is not something we manufacture through announcements.

It is something others gradually discover through our conduct.


9. Apamāna — Insults and Humiliation

This may be the hardest boundary of all.

Someone insults you.

Someone criticises you.

Someone humiliates you.

Someone misunderstands you.

And what do we do?

We replay the conversation.

Then we tell someone else.

Then another person.

Then we imagine what we should have said.

Then we plan our response.

Then we tell the story again.

The insult may have lasted ten seconds.

But we can keep it alive for ten years.

There is a profound lesson here.

An insult becomes powerful when we continue to carry it.

We cannot control everything other people say about us.

But we can decide how much space their words occupy inside us.

The Urban Yogi learns to pause:

What happened?

What can I learn?

Do I need to respond?

Can I let this go?

Privacy here does not mean suppressing genuine harm or refusing to seek help. If someone is abusing, threatening, exploiting, or seriously harming you, appropriate support should be sought.

But for the ordinary insults and humiliations of daily life, we can learn not to turn every wound into a permanent story.

Process the lesson. Release the poison. Move forward.


The Modern Bridge: From Nava Gopyāni to the CIA Triad

There is another fascinating way to look at Nava Gopyāni through the lens of modern information security.

In cybersecurity, the CIA Triad—Confidentiality, Integrity, and Availability—is a foundational model for thinking about information security. Confidentiality concerns preventing unauthorised access or disclosure; integrity concerns protecting information from improper alteration; and availability concerns ensuring that information and systems remain accessible when legitimately needed.

The ancient teaching of Nava Gopyāni did not create the CIA Triad, and the two belong to very different intellectual traditions. But as a modern analogy, the three principles offer an interesting framework for understanding the discipline of guarding our inner lives.

Confidentiality — What Should Remain Private?

This is the most obvious connection to Nava Gopyāni.

Some information should be shared only with the people who genuinely need to know: our health, finances, family vulnerabilities, spiritual practices, private relationships, and sensitive plans.

Modern information security calls this confidentiality—protecting information from unauthorised access or disclosure.

The Urban Yogi asks a similar question:

Who really needs to know this? . RBAC - Role Based Access Control.

Not everyone who asks for access deserves access.

Integrity — What Must Remain True?

In information security, integrity means protecting information from improper alteration or destruction.

As a spiritual metaphor, we can extend the idea inward: What happens when our character is constantly altered by the opinions of others?

If we change our values every time public opinion changes, or exaggerate our achievements to gain approval, we gradually lose integrity—not of our data, but of our character.

This is where dharma and māna offer a useful spiritual parallel.

Integrity means remaining aligned with what is true and principled, even when nobody is applauding.

Availability — Is Your Inner Capacity Available for What Matters?

In cybersecurity, availability means that authorised users can access information and systems when they need them.

As a metaphor for inner life, we can ask a different question:

Is my attention actually available for what matters?

If our mental energy is constantly consumed by notifications, arguments, comparison, gossip, validation-seeking, and replaying old insults, very little attention remains for our relationships, responsibilities, spiritual practice, creativity, or service.

This is where Prāṇa and viveka—discernment—provide a useful spiritual lens.

The goal is not to hoard our energy or withdraw from the world. It is to keep enough inner clarity and attention available for the purposes that genuinely matter.

From Personal Wisdom to Modern Privacy Controls

Modern legal and organisational frameworks take some of these concerns into the realm of formal controls.

HIPAA, in the United States, establishes standards governing the use and disclosure of protected health information and includes a “minimum necessary” principle for many uses and disclosures.

GDPR includes principles such as data minimisation, purpose limitation, and integrity and confidentiality when personal data is processed.

In Australia, the Privacy Act 1988 and the Australian Privacy Principles regulate how covered organisations and government agencies handle personal information.

Similarly, NDAs and corporate confidentiality controls protect sensitive business information, strategic discussions, and private deliberations.

These modern frameworks are not translations of Nava Gopyāni, nor did they historically arise from it. But they reveal a striking common insight:

Information has value, access has consequences, and disclosure should be intentional.

The cybersecurity professional protects information through access controls, policies, encryption, monitoring, and governance.

The Urban Yogi develops an inner equivalent through discernment, restraint, self-awareness, and conscious speech.

Modern information security asks:

Who should have access?

The Urban Yogi asks:

Who should have access to me?

That is where an ancient teaching about guarding private things becomes remarkably relevant in the digital age.


The Urban Yogi’s Final Lesson

The world constantly tells us:

Share more.

Share your success.

Share your relationship.

Share your opinions.

Share your plans.

Share your struggles.

Share your achievements.

Share your location.

Share your private life.

And then wonder why the mind feels exhausted.

Nava Gopyāni offers another possibility.

Protect what is sacred.

Protect your life.

Protect your wealth.

Protect your family's dignity.

Protect your spiritual practice.

Protect your healing.

Protect your intimate relationships.

Protect the purity of your charity.

Protect your dignity.

Protect your peace from unnecessary humiliation.

The Urban Yogi does not withdraw from the world.

The Urban Yogi learns how to move through the world without giving the world unrestricted access to the inner self.

So ask yourself today:

Where am I leaking my attention?

What am I sharing that does not need to be shared?

Whose approval am I seeking?

Which private matter would become more peaceful if I simply stopped broadcasting it?

Perhaps the real lesson of Nava Gopyāni is not merely:

“Keep nine things secret.”

It is something deeper:

Learn to govern your own disclosure.

Because not everything needs an audience.

Not every thought needs a post.

Not every achievement needs applause.

Not every wound needs a public story.

And not every sacred thing becomes more valuable by being displayed.

Sometimes the wisest thing a Yogi can say is nothing at all.

Protect the sacred. Guard your attention. Live deeply.

And let your inner stillness speak for itself.

Saturday, 29 August 2026

Why Did Baby Krishna Close His Eyes When Putana Approached Him?

 


A few thoughts on one of the most intriguing moments in Krishna's childhood pastimes.

I was recently reading the pastime of Putana in the Srimad Bhagavatam and one small detail caught my attention.

Putana comes to Gokula disguised as a beautiful woman. She looks like a loving mother, but her real intention is to kill baby Krishna. She has even smeared poison on her breast.

And then Krishna closes His eyes.

I started wondering: Why?

The Srimad Bhagavatam, in Canto 10, Chapter 6, Verse 8, simply says nimīlitekṣaṇaḥ — He closed His eyes.

It does not give one straightforward reason.

As I looked into the commentaries and various Vaishnava explanations, I found that there are several interesting ways of looking at this. Some have a clear basis in the traditional commentaries, while others are beautiful devotional interpretations that have been passed down through later discussions and lectures.

So, rather than claiming that all of these were given by one particular acharya, I thought I would put them together and share them as I understand them.

To me, that is part of the beauty of Krishna-lila. One small action can make us think about so many different aspects of the Lord.


1. Krishna and Lord Shiva — The Poison Bearer

Putana had covered her breast with deadly poison.

A devotional interpretation connects this moment with another famous episode: when the ocean was churned and the terrible Halahala poison emerged, Lord Shiva accepted it and held it in his throat, becoming known as Nilakantha, the blue-throated Lord.

One later devotional explanation imagines Krishna remembering Lord Shiva, the great bearer of poison.

Krishna would drink the milk, while the poison would ultimately be harmless to Him.

The image is delightful: the Supreme Lord encounters poison, and the devotee most famous for accepting poison is remembered.

I find this explanation quite amusing. Of course, Krishna does not need anyone's help to deal with poison, but the connection with Lord Shiva and the Halahala poison makes for a beautiful devotional meditation.


2. The Forgotten Desire of Ratnavali

Another well-known devotional tradition connects Putana with Ratnavali, the daughter of King Bali.

When Ratnavali saw Lord Vamana, she was captivated by His beauty and thought:

"How wonderful it would be if this beautiful child were my son, and I could nurse Him."

Later, when Vamana deprived her father of his kingdom, her affection allegedly turned into anger, and she desired to kill Him.

In Krishna's pastime, both desires are mysteriously fulfilled.

She gets to hold the Lord like a mother and offer Him her breast—but Krishna also destroys her demonic existence.

Thus Putana receives something she never expected:

the Lord accepts the maternal aspect of her offering even while destroying her murderous intention.

Whether or not we take this as the literal reason for Krishna closing His eyes, the story gives us another beautiful way of understanding Putana's strange relationship with Krishna.


3. Krishna Did Not Wish to Look Upon Her Sinful Form

One traditional line of interpretation considers Krishna's closed eyes in relation to Putana's terrible deeds.

She had already been killing innocent newborn children.

Although she appeared beautiful and motherly, her heart was filled with murderous intent.

Krishna therefore did not need to look upon her face.

His eyes, after all, are not ordinary eyes. His glance is auspicious and spiritually powerful.

There is a very interesting contrast here:

Putana came pretending to be a mother, while Krishna already knew what was actually within her.


4. The Modesty of Killing a Woman

One of the traditional explanations connects Krishna's closed eyes with the fact that Putana was externally presenting herself as a woman and, more specifically, as a mother.

The Lord was about to kill her.

Closing His eyes can therefore be understood as an expression of divine modesty or reluctance in carrying out an act that, under ordinary circumstances, would be considered deeply improper.

Krishna does not kill Putana casually.

Even in destroying a demon, He maintains the atmosphere of His childhood pastime.

There is something beautiful in this explanation:

Even when Krishna is destroying a demon, the sweetness and sensitivity of His lila remain.


5. Making Putana Feel Safe

Putana herself seems to have experienced some hesitation.

She was approaching an extraordinary child whose very presence was unlike anything she had encountered.

What if the child resisted?

What if His parents discovered her intention?

Krishna therefore appears completely helpless.

He closes His eyes.

He behaves like an ordinary infant.

Putana becomes confident enough to pick Him up and place Him on her lap.

The Supreme Lord allows the demoness to believe that she is in control.

And this is one of the great ironies of the pastime.

She thinks she has come to kill Him. In reality, Krishna has already decided what is going to happen.


6. Neither the Glance of Mercy Nor the Glance of Wrath

A particularly beautiful devotional explanation considers the extraordinary power of Krishna's glance.

If Krishna looked upon Putana with complete mercy, His compassionate glance might immediately transform her destiny.

But if He looked upon her with His full destructive power, she could be destroyed before the intended sequence of the pastime unfolded.

So Krishna closes His eyes.

Neither His full merciful glance nor His destructive glance is outwardly displayed.

He simply accepts her.

Then He performs His pastime.

I particularly like this explanation because it brings together mercy, justice and lila in one simple idea.


7. What Destination Should Putana Receive?

For me, this is perhaps the most interesting way of contemplating the scene.

Putana has come as a murderer.

Yet she has also approached Krishna in the external role of a mother.

She offers Him her breast.

What should Krishna do with such a contradictory offering?

The answer is astonishing.

He accepts the maternal aspect of her service.

Later, the Bhagavatam reveals the extraordinary mercy granted to Putana.

She came intending to kill God.

Yet God treated her as though she had approached Him as a mother.

Perhaps Krishna's closed eyes can be imagined as the Lord contemplating the unimaginable question:

"What spiritual destination should I give this soul?"


8. The Sun and Moon Close Their Doors

There is also a more symbolic devotional interpretation.

Krishna's two eyes are sometimes poetically associated with the Sun and Moon.

Putana, a notorious child-killer, was not fit for ordinary celestial elevation.

Thus, in this imaginative reading, Krishna closes His eyes and symbolically closes the doors of the Sun and Moon.

Her destination will not be determined by ordinary heavenly rewards.

Krishna Himself will decide her destiny.

I would take this as devotional symbolism rather than a literal explanation from the Bhagavatam.


9. The Lord Turns Away from Hypocrisy

Putana is the very embodiment of external beauty hiding internal poison.

Her appearance says:

"I am a loving mother."

Her heart says:

"I have come to kill this child."

Krishna therefore closes His eyes.

The symbolism here is powerful.

The Lord is not attracted by artificial appearances.

He does not judge people merely by external beauty, social position or outward behaviour.

He knows the heart.

And yet, astonishingly, He can also find the smallest positive element in someone who appears completely demonic.


10. Maybe Krishna Is Simply Behaving Like a Baby

There is also a wonderfully simple possibility.

Perhaps Krishna is simply behaving like a baby.

His childhood pastimes are called nara-lila—pastimes in which the Supreme Lord behaves like an ordinary human child.

A baby closes his eyes.

A baby becomes sleepy.

A baby reacts to unfamiliar tastes and sensations.

Perhaps Krishna's closed eyes are simply part of the sweetness of His childhood appearance.

The Supreme Personality of Godhead is lying in Yashoda's house behaving exactly like her little baby.

The Infinite has become delightfully ordinary.


11. Concealing the Power of His Eyes

Krishna's eyes are not ordinary.

His glance can create, sustain and destroy.

If He displayed His full divine majesty at that moment, Putana's disguise would be meaningless and the residents of Vraja might immediately recognize that the child in their midst was the Supreme Lord.

By closing His eyes, Krishna conceals His extraordinary potency.

He allows the sweetness of His childhood form to remain intact.

This is one of the recurring themes of Krishna's Vrindavana pastimes:

God deliberately hides His greatness so that His devotees can love Him as their child, friend or beloved.


12. The Arrangement of Yogamaya

Krishna's childhood pastimes are governed by His internal spiritual potency, Yogamaya.

Yogamaya allows the residents of Vraja to experience Krishna according to their particular loving relationship with Him.

Yashoda does not constantly think:

"This is the Supreme Absolute Truth."

She thinks:

"This is my little boy."

That is the sweetness of Vraja.

So Krishna closing His eyes can also be contemplated as part of the divine arrangement that preserves the intimate, human-like atmosphere of the pastime.


13. Krishna Looks Beyond the External Body

Putana's body is frightening.

Her intentions are worse.

Yet Krishna does something extraordinary.

He does not merely see the demoness.

He sees the soul.

The closed eyes can therefore be contemplated as turning away from external appearances and toward the deeper reality.

Putana's body is temporary.

Her demonic mentality is temporary.

But the soul within her is eternal.

And Krishna's mercy ultimately reaches that soul.


14. Respect for the Motherly Role

Putana does something deeply significant.

She picks Krishna up and assumes the position of a mother.

She offers her breast.

Although her intention is wicked, the external action resembles one of the most intimate acts of maternal service.

Krishna accepts that role seriously.

In Vraja, relationships with Krishna are not abstract philosophical concepts.

They are lived relationships.

Mother.

Father.

Friend.

Beloved.

Servant.

So Krishna's closed eyes can also be contemplated as an expression of modesty before someone who has temporarily assumed the position of a mother.


15. A Silent Divine Wink

There is also a more poetic way to look at the closed eyes.

Perhaps Krishna is silently saying:

"I know exactly who you are."

Putana believes that her disguise has succeeded.

But nothing is hidden from Krishna.

He knows her intention.

He knows her past.

He knows her future.

And still He allows her to approach.

The closed eyes become almost like a divine wink:

"I know your game—but come closer."

Of course, this is a poetic meditation, not a claim about the literal meaning of the Sanskrit.


16. The Darkness of Avidya Meets the Light of Krishna

In a symbolic reading, Putana can represent avidya — spiritual ignorance.

She is beautiful externally but poisonous internally.

That is precisely how ignorance operates.

It promises happiness while carrying suffering within it.

Krishna, the source of spiritual knowledge, confronts that darkness.

His closed eyes can therefore be contemplated as the temporary withdrawal of divine light before the darkness is completely destroyed.

When Krishna drinks the poison and takes Putana's life air, both the literal demoness and the symbolic ignorance are overcome.


17. Krishna's Mercy Does Not Depend on His Glance

Here I would be a little careful. I would not interpret Krishna's closed eyes to mean that He had to purify Putana first before He could bless her.

In fact, the opposite is closer to the theological wonder of the pastime.

Krishna's mercy is already operating.

Putana's liberation comes through contact with Krishna.

The point is not that Krishna withholds mercy from her.

The point is that His mercy is so extraordinary that even someone who comes with murderous intentions can receive an exalted spiritual result through contact with Him.


18. The Moment of Complete Contact

Putana has to bring the breast to Krishna's mouth.

The act of nursing must actually occur.

Only then can the extraordinary exchange take place.

Krishna accepts the milk, but He does much more than drink milk.

He sucks out her life air.

He removes the poison.

He destroys her demonic power.

And ultimately He transforms her destiny.

The closed eyes can therefore be seen as part of the dramatic preparation for that moment of complete contact.


19. Protecting the Peace of Vraja

Imagine Yashoda suddenly seeing her baby engaged in a terrifying confrontation with a gigantic demon.

The peaceful atmosphere of Gokula would immediately disappear.

But Krishna allows the scene to unfold quietly, appearing completely helpless.

He appears to be an innocent child.

Only after Putana's true form is revealed does everyone understand the magnitude of what has happened.

This preserves the special atmosphere of Vraja:

Krishna performs the greatest deeds while appearing to perform the smallest ones.


20. The Sweetness of Bal-lila

Perhaps this is the simplest and sweetest meditation of all.

Krishna is playing the role of a baby.

He closes His eyes.

He allows Himself to be carried.

He allows Putana to believe that she has power over Him.

He behaves like an ordinary infant.

But this ordinary-looking baby is simultaneously the Supreme Personality of Godhead.

The contrast is the essence of bal-lila.

The One who contains millions of universes lies helplessly in His mother's house.


21. Krishna's Touch Becomes the Instrument of Liberation

Finally, we can contemplate the difference between drishti, the Lord's glance, and sparsha, His touch.

Krishna does not need to destroy Putana from a distance.

He allows her to come close.

She touches Him.

She holds Him.

She offers Him her breast.

And through that contact, Krishna transforms the entire situation.

He takes the poison.

He takes her life air.

And He grants her an extraordinary spiritual destination.

Thus the closed eyes may symbolically shift our attention away from Krishna's vision and toward His personal contact.

Putana came intending to kill Him through physical contact.

Instead, that very contact became the means of her liberation.


So, Why Did Krishna Close His Eyes?

After considering all these explanations, I don't think we necessarily need to choose only one.

The genius of the Srimad Bhagavatam is that a single gesture can contain many layers of meaning.

Krishna closes His eyes.

Is He avoiding Putana?

Is He displaying modesty?

Is He pretending to be an ordinary infant?

Is He concealing His divine power?

Is He contemplating her destiny?

Is He responding to the poison?

Is He simply performing His childhood pastime?

Perhaps, in the world of Krishna-lila, all of these dimensions can coexist.

The classical commentaries themselves show us that this verse invites contemplation rather than a simplistic answer.

But for me, there is an even deeper lesson.

Putana comes to Krishna with poison.

But Krishna sees something else.

She offers her breast in the external mood of a mother.

Her intention is evil, but her action resembles maternal service.

Krishna does not ignore her wickedness.

He destroys it.

But He also does not ignore the tiny trace of maternal service.

He accepts it.

That, to me, is the astonishing nature of Krishna's mercy.


The Demoness Who Received the Mercy of Krishna

Putana came to Gokula as a killer.

She expected to leave victorious.

Instead, she lost everything:

Her poison.

Her power.

Her life.

Her demonic identity.

And yet she gained something she could never have imagined.

Yet she received the mercy of Krishna.

This is why I find the Putana pastime so important in Vaishnava theology.

It demonstrates that Krishna does not merely judge the external appearance of an offering. He sees everything—and yet He is capable of finding even the smallest connection with Him and magnifying it through His mercy.

Putana offered poison.

Krishna accepted the maternal gesture.

Putana tried to take His life.

Krishna gave her spiritual life.

And perhaps that is why His eyes were closed.

Because sometimes the greatest mysteries of divine mercy cannot be understood simply by looking at the surface of what happens.

Krishna closed His eyes—and opened the door to Putana's liberation.


A final thought

When we read this pastime, it is easy to focus on Putana's wickedness.

But the Bhagavatam ultimately invites us to focus on Krishna's mercy.

If the Lord can find something worthy of acceptance in Putana's terrible offering, what might He find in the imperfect offerings of an ordinary devotee?

We may approach Krishna with mixed motives.

Our minds may be distracted.

Our devotion may be incomplete.

Our hearts may still carry poison.

Yet Krishna sees beyond our imperfections.

For me, the story of Putana therefore leaves us with a very hopeful message:

Come closer to Krishna. Offer whatever devotion you can. Let Him decide what to do with it.

Because Krishna's mercy is often far greater than anything we think we deserve.

Sunday, 19 July 2026

The Fasting Monkeys and the Anatomy of a Restless Mind




We’ve all been there.

You set a firm goal for yourself: “Starting Monday, I am going to stick to this routine.” You have the best intentions, the strategy is mapped out, and your motivation is high. Then, within 48 hours, a tiny compromise here and a small concession there completely derail your plans.

If you’ve ever wondered why human willpower fails so spectacularly under pressure, there is a brilliant, hilarious Indian folk tale that explains it perfectly—and a timeless framework from the Bhagavad Gita that offers the cure.
The Strategy of the Hungry Vanaras

The story goes that a tribe of monkeys decided to cultivate some spiritual discipline. Seeing the local sages fasting, the chief monkey declared, “Tomorrow, we shall observe an absolute fast. No eating at all!” The tribe cheered in agreement.

But as the next morning dawned, practical worries began to creep in.

The Location Compromise: A young monkey noted, "Fasting makes us weak. What if by evening we lack the strength to climb a tree for food? Let’s sit on the branches of a ripe mango tree, just in case." (Sensible. They climbed up.)

The Plucking Compromise: A bit later, another suggested, "Plucking fruit at sunset will waste precious seconds when we are starving. Let’s pluck them now and just hold them." (Efficient. They held the mangoes.)

The Peeling Compromise: By afternoon, the aroma was overwhelming. "Peeling takes time," a senior monkey argued. "Let’s peel them now so we are ready." (Logical. They peeled them, juice dripping down their fingers.)

The Ultimate Rationalization: Finally, an hour before sunset, the chief monkey broke. "To avoid choking from eating too fast at sunset, let’s place the mangoes in our mouths right now. The moment the sun dips, we chew."

You can guess the rest. The second the sweet fruit touched their tongues, every single mango was swallowed. The fast was over before the sun even hit the horizon.

The Insight: The monkeys didn't fail because they lacked good intentions. They failed because they allowed themselves to make "just in case" compromises. They tried to practice discipline while sitting inside a buffet, relying entirely on raw willpower.

The Chain of Command: Why We Break Down

To understand why the monkeys failed, we have to look at how human consciousness is structured. In Chapter 3, Verse 42, the Bhagavad Gita provides a brilliant hierarchical "map" of our inner world:
indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ

Krishna explains the chain of command like this:

The Senses (Indriyani): The five senses interact with the outside world.

The Mind (Manah): The mind is higher and more powerful than the senses.

The Intellect (Buddhi): The intelligence is superior to the mind.

The Soul (Sah / Atman): The conscious self is the highest of all.

Think of it like a corporate structure. The Senses are the front-line workers. They smell the ripe mangoes and scream, "We want that!" The Mind is the emotional middle manager. It hears the senses and immediately starts generating clever excuses: "Let's just peel them to save time!"

The Intellect is supposed to be the wise executive leader that steps in and says, "No. We made a commitment to fast."

The breakdown happens when the Intellect abdicates its throne, letting the middle manager (the Mind) run the entire company based on front-line impulses.
The Downward Spiral of Desire

When the intellect falls asleep at the wheel, we fall into the exact psychological trap Krishna warns about in Chapter 2 (Verses 62–63):

Contemplation: You dwell on the temptation (staring at the mangoes).
Attachment & Desire: You grow attached, which turns into an intense craving.
Delusion & Loss of Memory: The craving clouds your judgment. You completely forget your original purpose, your vows, and your long-term goals.
Destruction of Intellect: Your capacity to reason logically is entirely destroyed, leading to an inevitable downfall.
Like the monkeys, we rarely break our big commitments all at once. We break them in 10% increments. We watch the temptation, we touch it, we bring it into our environment, and before we know it, our logic is completely overridden.
Taming the "Monkey Mind"

So, how do we restore the proper chain of command?

Later in the Gita (Chapter 6, Verse 34), Arjuna voices the exact frustration we all feel. He complains to Krishna that the mind is restless, turbulent, obstinate, and powerful:

“tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣkaram”

"To control the mind, I think, is as difficult as controlling the wind."

Krishna doesn't dismiss Arjuna's frustration. He validates it entirely—but then he provides the two-part framework to steady it (Chapter 6, Verse 35):
1. Abhyasa (Constant Practice)
The mind will wander. It will climb the tree; it will look at the temptation. Abhyasa is the gentle, repetitive act of bringing your focus back, over and over again, without self-judgment. It’s building the muscle of focus through consistent, daily effort.
2. Vairagya (Detachment & Environment Design)
True vairagya isn't about running away from life; it’s about not letting your inner peace depend on immediate gratification. In modern terms, it also means practicing environment design. If you know your willpower is finite, don't sit in the mango tree. Remove the temptation from your sight so your mind doesn't start the downward spiral of contemplation.

The Takeaway

Because your Soul—your core conscious self—is higher than your intellect, mind, and senses, you are never truly helpless against your impulses. You have the ultimate authority to step in.

The next time you find yourself negotiating a small concession on a goal you've set, pause and picture the monkeys sitting on a branch, holding peeled mangoes in their mouths.

Recognize the slippery slope for what it is. Step down from the tree, reset your environment, and use abhyasa to wake up your intellect and bring your focus back to what truly matters.

Over to you: Which part of the hierarchy catches you off guard the most—the impulses of the senses, or the rationalizations of the mind? Let’s discuss in the comments below!