అయిదవ ఉత్తరం

మార్కస్ అరీలియస్ పైన నేను చేసిన ప్రసంగాల్ని శ్రీమతి మాధవిగారు తిరిగి తమ అమ్మాయికి ఉత్తరాల రూపంలో పరిచయం చేస్తున్నారని చెప్పాను. ఆమె రాసిన నాలుగు ఉత్తరాలు గతంలో మీతో పంచుకున్నాను. ఇప్పుడు ఆమె అనుమతితో, అయిదవ ఉత్తరం, ఈ వరసలో చివరి ఉత్తరం మీతో పంచుకుంటున్నాను.

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Dear Chinni,

I wanted to share with you the insights from the final talk by Sri China Veerabhadrudu garu on Marcus Aurelius’s “Meditations.” This last session covered chapters 10-12, bringing this remarkable philosophical journey to its conclusion. I believe these letters contain timeless wisdom that might serve as a compass for you and me, just as they have for countless others across centuries.

The Renaissance of Stoicism

Sri Veerabhadrudu garu began by noting how much more extensive literature on Stoicism is available today compared to earlier times. While researching Seneca’s letters for his blog, he discovered the depth of Stoic philosophy that’s now accessible to us.

What’s fascinating is how Western countries, especially America, are developing Stoicism as a philosophical approach parallel to Buddhism. Both philosophies function without institutionalized religion or rigid rituals. While Stoicism acknowledges a divine truth, it doesn’t depend on external sacred texts.

Like Buddhism, which offers psycho-physiological training to discipline mind and body, Stoicism provides a path where one maintains inner purity while navigating the external world. It teaches us to trust our inner nature-to recognize ourselves as pure and good-while remaining uncorrupted by others’ opinions.

Historical Context: Stoicism and Christianity

The historical context Sri Veerabhadrudu garu provided was eye-opening. By the 4th century, Rome had declared Christianity its official religion. Yet two centuries earlier, during Aurelius’s time, Roman emperors (including Aurelius himself) were persecuting early Christians. Aurelius couldn’t have known that Christianity would eventually dominate the Roman Empire.

Historians now suggest that Stoicism actually prepared the mental foundation for Christianity’s spread across Europe. When Christian revelation-the divine voice and God’s representative (the Son)-entered the Stoic worldview, the core values aligned perfectly: Christ’s courage, his balanced view of life, his simplicity, and his understanding that he needed little from the world but had much to give. Stoicism had prepared the soil for this prophet and bearer of good news.

This parallels how Buddhism influenced Hinduism in India. Rather than Buddhism being “pushed aside” by Hinduism as some claim, Vedic traditions incorporated Buddhist principles, combining them with Vedic rituals and festivals. Without Buddhism, Hinduism as we know it wouldn’t exist. Similarly, the essential core of Christianity in Europe contains Stoic philosophy, which merged with European pagan cults to establish Christianity as a European religion.

In this way, Aurelius unknowingly prepared the ground for Christianity’s spread, just as John the Prophet prepared for Christ’s coming. Though Aurelius spoke of Zeus and Christ spoke of Father Jehovah-different names but the same concept-both were committed to the inner divine voice and faced the world and death with complete acceptance.

Modern Stoicism in Action

Sri Veerabhadrudu garu pointed to a contemporary example of Stoic thinking-Canada’s Mark Carney and his speech at the World Economic Forum. In a world that seems to be falling apart like in the myth of Hiranyakashipu, Carney’s historic speech demonstrated three quintessentially Stoic qualities:

These embody the Stoic approach: reality may not be as you wish, yet there is something within your control. Focus on what’s in your hands, not what isn’t.

Misconceptions About Stoicism

Many criticize Stoicism as promoting passivity. Chekhov’s “Ward Number 6” portrays this view. Similarly, the Bhagavad Gita’s teaching to focus on action rather than results has been misinterpreted as justifying exploitation. But these are shallow readings.

What Stoicism and the Gita actually teach is discernment between what is within our control and what isn’t. In the Book of Job (part of the Old Testament/Hebrew Bible), Job questions God: “If the world truly runs according to your will, why is there poverty, disease, hunger, and untimely death? Why are scholars and wise people disrespected?” What we forget is that in this same world, God created you and me with the power to change these conditions. We can transform what’s in our hands.

Stoicism asks us to see what we can actually act on. We can’t transform the world overnight, but we can take small steps. Christ used the metaphor of the mustard seed when asked about the kingdom of heaven-something tiny that grows into a vast canopy where birds can rest. The kingdom of heaven isn’t some distant realm but begins as something small within our control.

Living Among Others (Chapter 10)

In Chapter 10, Aurelius addresses how to maintain integrity while living in society. He believes humans are fundamentally social beings, and one who separates from fellow humans is like a severed limb. Yet he also recognizes that humans have an opportunity no other creature has: while a fallen leaf cannot reattach to a branch, a person who has separated from community can return and become part of it again. The problem isn’t with people but with our state of mind.

He writes: “Never forget this-wherever you are, it’s the same everywhere, whether on a mountain peak or by the seashore. But in your mental state, maintain some distance. Wherever you are, be as if in the city center, yet in your awareness, observe the world from a slightly elevated position.”

How do we achieve this balance? Aurelius suggests reducing the “noise” in our communications and relationships. While noise-free human relations aren’t 100% possible, we can continuously work to reduce this noise.

The Power of Transparency

Aurelius’s guidance is beautifully simple: Fear no one, and make no one fear you-the same principle Gandhi called ahimsa, non-violence. Don’t threaten anyone’s existence, and don’t be afraid yourself. One who knows truth and has seen their own soul neither frightens nor is frightened.

Aurelius emphasizes transparency: when we meet others in social life, our inner self should be as visible as our face and smile. No masks, no veils, no shadows.

Sri Veerabhadrudu garu shared a lovely story about the writer Chalam. When poet Krishna Sastry recited a verse using the word “vibhavari” (night), Chalam asked what the word meant. Other poets were shocked that such a famous writer wouldn’t know this common word. They wondered if he was being sarcastic or pretending not to know. Krishna Sastry explained that Chalam was incapable of pretending—he couldn’t pretend to know what he didn’t, nor could he hide what he did know.

When a person becomes completely transparent, they need neither fear others nor make others fear them.

Aurelius repeatedly asks us to distance ourselves from two things: noise and opacity. This is only possible through transparency.

The Test of True Goodness

Aurelius suggests we should ask ourselves before any action: “Would I regret not doing this if I were to die soon?” If the urgency of potential death makes an action seem important, then it truly matters and will benefit both you and society.

He also asks whether our death would bring relief to others-a sobering thought. He writes that when a good and wise person dies, there’s always someone thinking, “Ah, this schoolmaster’s burden is lifted; now we can breathe freely.” Even if they acknowledge, “He was never harsh with us, but silently judged us,” how much more relief might people feel at our passing!

At the end of all this discussion, Aurelius concludes: “Stop discussing how to be good and start living as a good person.”

Great work in the world isn’t accomplished through physical or financial strength. As the Sanskrit saying goes: “క్రియాసిద్ధి సత్త్వే భవతి మహతామ్ నోపకరణే” (Success depends on inner strength, not on external means).

Four Examinations for Our Thoughts (Chapter 11)

In Chapter 11, Aurelius provides four tests to apply to our thoughts before acting:

This self-examination parallels Buddha’s teachings in the Maha Satipatthana Sutta-what Buddhists call Vipassana, the continual scrutiny of one’s mind.

Two obstacles stand between us and truth:

Stoics focus primarily on overcoming internal obstacles-the ways we become our own enemies. Yet they don’t advocate abandoning society. Stoicism values community but teaches vigilance within it-like walking on the edge of a sword, where one misstep leads to injury.

As Krishnadevaraya wrote in Amuktamalyada: a ruler should be like a bear on a tree-half awake, half asleep, always alert. Similarly, Aurelius suggests that to be an emperor of one’s own soul requires being half-awake at all times, alert whether among people or alone.

Epictetus, who lived as a slave yet maintained inner freedom, taught that “No one can steal your will.” Whoever protects their will from being stolen is their own ruler-there is no greater king.

Facing Death (Chapter 12)

The final chapter addresses death directly. Just as Tagore’s Gitanjali concludes with poems addressing death, Aurelius ends by contemplating his departure from life:

“When the time comes to depart from this world, set aside everything else and honor only the divine guidance within you. What you should fear is not that life might end, but that you might never begin to live according to your inner nature.”

This echoes the Kathopanishad’s teaching:

“అంగుష్ఠమాత్రః పురుషోంతరాత్మా సదా జనానాం హృదయే సన్నివిష్టః త్వం స్వాచ్ఛరీరాత్ ప్రవృహేన్ముంజాదివేషీకాంధర్వేణ తంవిద్యాచ్చుక్రమమృతం తంవిద్యాచ్చుక్రమమృతమితి.”

(“The inner self, thumb-sized, always dwells in people’s hearts. Separate it from your body as you would separate a blade of grass from its sheath. Know it as pure and immortal-yes, know it as pure and immortal.”)

The Kathopanishad also teaches about maintaining vigilance in yoga:

“తాం యోగమితి మన్యంతే స్థిరామింద్రియధారణాం అప్రమత్తస్తదా భవతి యోగో హి ప్రభవాప్యయౌ.”

(“That steady control of the senses is called yoga. One must remain vigilant, for yoga can be both gained and lost.”)

The Nature of Prayer

In Aurelius’s religion, rituals weren’t important, but prayer was immensely significant. He suggests we should pray not for specific outcomes but for the strength not to need those outcomes. Instead of praying “Help me get this woman,” pray “Remove even the thought of desiring her.” Instead of “Help me escape this situation,” pray “Remove the need to escape.”

Aurelius concludes with remarkable serenity: “Depart contentedly, and whoever releases you will also be content.” Some translators render “contentedly” as “peacefully,” so we might also read: “Depart in peace, and whoever releases you will also be at peace with you.”

After writing these words, Aurelius died in a military camp on March 17, 180 CE, a month before his 59th birthday. He was reportedly ill for a week before his death, but we can say he departed with complete peace of mind, without complaints about himself, the world, or the gods.

The Enduring Value of Meditations

Sri Veerabhadrudu garu concluded by placing “Meditations” among humanity’s greatest spiritual texts-comparable to Confucius’s Analects, Lao Tse’s Tao Te Ching, the Bhagavad Gita, the Dhammapada, and the Sermon on the Mount. One critic called it an “eternal gospel”-timeless wisdom for every age.

Like Buddha and Gandhi, Aurelius chose the middle path, rejecting both complete immersion in the world (the Brahmin way) and complete renunciation (the Shramana way). He taught us to live in the world without being stained by it-—like a water droplet on a lotus leaf, which rolls freely without ever truly touching or adhering to the surface.

Gilbert Murray distinguished between religions suitable for good governments and those for bad governments. Stoicism uniquely serves both: helping us resist tyranny in dark times and govern ourselves wisely in good times.

In his final metaphor, Aurelius compares the boxer to the gladiator. While the gladiator sometimes uses his sword and sometimes sets it aside, the boxer has only his fists-he tightens them when needed and relies on his inner strength.

This embodies the Sanskrit saying:

“క్రియాసిద్ధి సత్త్వే భవతి మహతామ్ నోపకరణే”

(“Success depends on inner strength, not on external means.”)

Stoicism and Other Wisdom Traditions

The essence of Stoicism, like Buddha’s teaching, focuses not on metaphysical questions but on living ethically. Buddha maintained silence on 18 aspects of metaphysics, believing discussions about whether God exists were useless.

Instead, he emphasized right speech, right perspective, and right mind bringing peace to yourself and the world during your brief time here.

Stoics shared this approach, focusing on ethics rather than epistemology. While early Stoics discussed physics, logic, and ethics, Aurelius concentrated solely on ethics.

Interestingly, Osho in his book “Books That I Have Loved” didn’t mention Aurelius’s Meditations. He didn’t consider Aurelius an enlightened philosopher, suggesting that if Aurelius had become a disciple of Kabir or Basho, he would have been more purposeful. Sri Veerabhadrudu garu disagreed, believing that Kabir or Basho would have recognized their own thought processes in Meditations had they read it.

Basho wrote that as a wanderer, he wanted only two things: shoes for his feet and a place to rest at night. This simplicity embodies the true Stoic aspiration.

Similarly, Christ instructed his followers: “Go to any village, ask nothing from them, share the divine message. If they welcome you, good. If not, when you leave in the morning, shake the dust from your feet and move on.” These are the words of a true Stoic, a world traveler.

As the Sanskrit verse beautifully puts it:

“సత్సంగత్వే నిస్సంగత్వం నిస్సంగత్వే నిర్మోహత్వం నిర్మోహత్వే నిశ్చల తత్త్వం నిశ్చల తత్త్వే జీవన్ముక్తి”

(“From good company comes detachment/ From detachment comes freedom from delusion/ From freedom from delusion comes steadfastness in truth/ From steadfastness in truth comes liberation in this very life.”)

Chinni, as you navigate your own life’s complexities, I hope these ancient, yet timeless insights resonate with you and perhaps offer guidance when needed. The wisdom to distinguish between what we can and cannot control seems especially relevant when we face new challenges that test our patience and confidence. Remember that even Marcus Aurelius, ruling an empire, had to remind himself daily to focus only on what was within his power.

When faced with any of life’s inevitable challenges, recall Aurelius’s practice of examining your thoughts: ‘Is this a necessary thought? Does this thought strengthen me? Is this truly mine?’ Then, as Aurelius would advise, dismiss without hesitation any thought that does not serve your true nature or contribute to your well-being. The initial struggle with anything unfamiliar is not a reflection of your worth or capabilities, but simply part of the universal human experience that even the wisest among us must face.

Like the boxer Aurelius admired who relies not on external tools but on inner strength, you too have everything you need already within you. Life’s difficulties, whatever form they take, are precisely what develop our inner resources, resources that no external circumstance can diminish.

With all my love,

Amma

6-2-2026