మార్కస్ అరీలియస్ ‘మెడిటేషన్స్ ‘ పైన నేను చేసిన ప్రసంగాల మీద శ్రీమతి మాధవి గారు వారి అమ్మాయికి రాసిన మూడు ఉత్తరాలు ఆమె అనుమతితో ఇంతకుముందు మీతో పంచుకున్నాను. ఇది నాలుగో ఉత్తరం.
Dear Chinni,
I attended the fourth talk in the series on Marcus Aurelius’s Meditations by Sri China Veerabhadrudu garu and wanted to share the insights from it (my notes summarized by AI) with you. This talk covered chapters 7, 8, and 9, focusing on how to maintain ethical clarity in challenging times.
Why Study These Ancient “Meditations”?
Sri Veerabhadrudu garu began by clarifying that the title “Meditations” doesn’t refer to meditation practices as we understand them today, but rather to reflections or contemplations. He then posed a crucial question: Why should we study these ancient reflections in our modern world?
He explained that we live in a paradoxical time. Despite unprecedented technological advancement – AI, scientific breakthroughs in physics, chemistry, biology, astronomy, and oceanography – we find ourselves in a state perhaps worse than the medieval period. While medieval people feared others due to lack of information about different cultures and religions, we now have real-time global communication yet still harbor medieval mindsets of suspicion and hatred.
Our modern technologies and scientific advancements have reduced physical labor and made life more comfortable, but they haven’t freed us from mental bondage. In fact, these same advancements are being used to create more sophisticated weapons and spread fake news, fueling conflicts between nations.
In such dark times, we must look to truly wise and compassionate thinkers from the past: Plato, Marcus Aurelius, Buddha, Confucius, Lao Tse, and our rishis who formulated the six philosophical systems of India. These figures left footprints that guide us toward living meaningfully despite darkness and suspicion.
Sri Veerabhadrudu garu emphasized that what matters is not whether a thinker is Eastern or Western, Greek or Roman, Chinese or Japanese, African, Arab, or Persian. As Kabir said: “Don’t ask a holy man about his caste.” If we must bargain, we should bargain for the sword (of wisdom), not its handle (the thinker’s identity).
He cautioned against the blindness of thinking that only Indian rishis discovered ultimate truth while the rest of the world remained in darkness. Similar wisdom emerged simultaneously in Alexandria, Athens, ancient Chang’an, and even in primitive tribal communities.
The anthology “Technicians of the Sacred” shows that tribal thoughts from 5000 years ago contain insights indistinguishable from those in the Gita, Dhammapada, or Gospels. (The anthology “Technicians of the Sacred” was edited and compiled by Jerome Rothenberg, an American poet, translator, and anthologist. It was first published in 1968, with an expanded second edition released in 1985, and a 50th anniversary expanded edition published in 2017.
The full title is “Technicians of the Sacred: A Range of Poetries from Africa, America, Asia, Europe and Oceania.” This groundbreaking anthology brought together tribal and oral poetry from cultures around the world, demonstrating the sophistication and depth of thought in what had previously been dismissed as “primitive” cultures. Rothenberg coined the term “ethnopoetics” to describe this approach to understanding and appreciating poetry across cultural boundaries.)
The Historical Context of Philosophy
The speaker traced how philosophy’s role changed through history:
- In ancient Greece and Rome, philosophy encompassed both truth-seeking and ethical living
- From the 4th to 16th centuries (until the Renaissance), religion took philosophy’s place
- In India, religion still predominantly guides ethical life
- In the West since the 15th-16th centuries, science developed as the primary force
Michel Foucault (1926-1984) an influential French philosopher, historian of ideas, social theorist, and literary critic observed that philosophy originally had two main aspects:
- The search for truth
- Leading an ethical life
Religion claimed authority over ethical living, while science took over truth-seeking, leaving philosophy with little territory. In modern Western universities, philosophy has been reduced to linguistic analysis and logical argumentation rather than guidance for living.
In contrast, ancient Greek, Roman, Indian, and Chinese philosophy was concerned with discovering truth and living according to it. The speaker shared an anecdote from the Buddhist text Udaanapali, where King Prasenajit told Buddha: “I don’t understand what you’re saying or how valuable it is, but I see the proof in how your followers live-there’s a great light in their lives.”
The Simplicity of True Philosophy
Sri Veerabhadrudu garu emphasized that profound philosophy need not be complex. Gandhi spoke simply, like our grandmothers, yet his words moved an entire nation to follow him and drove out the British. Similarly, Buddha’s dialogues don’t try to convince through argument but offer comfort to the heart, like a lotus blooming.
Reading from Chapter 7: What We Value
The speaker read from Meditations 7.3, where Aurelius describes various spectacles of life-parades, theatrical shows, herds of sheep, fighting with sticks and swords, bones thrown to puppies, bread crumbs tossed to fish, ants carrying burdens, frightened mice running about, puppets dancing on strings-and reminds us that we must live among these things without disgust, bearing in mind that a person is valued according to what they themselves value.
This parallels Christ’s teaching in the Gospels that we will be measured with the same measure we use for others.
Reading from Chapter 7: Being Good
From Meditations 7.15, Aurelius writes: “No matter what anyone says or does, I must be good. Just as gold, emerald, or purple might say, ‘Whatever anyone does or says, I must be emerald and keep my color.'”
The Search for Essential Values
Sri Veerabhadrudu garu discussed Gilbert Murray’s book “Five Stages of Greek Religion,” which examines how Greek religion evolved through five stages. Murray explains that in 4th century BCE Greece (after Athens’ defeat by Sparta), philosophers were searching for values that couldn’t be conquered by military force.
Four philosophical schools emerged:
- Platonists (followers of Plato)
- Peripatetics (followers of Aristotle)
- Stoics (who met in the Stoa in Athens)
- Epicureans (followers of Epicurus who lived in a garden)
These schools sought different essential values:
- Platonists sought the ideal form and excellence in life (arete, in Greek)
- Aristotelians valued empirical knowledge (the foundation of modern science)
- Stoics questioned sense perception (like the stick appearing bent in water) and concluded that goodness (Sivam) is the only essential human quality
- Epicureans valued sweetness or beauty (Sundaram)
Sri Veerabhadrudu garu noted that while Epicurus is often misunderstood as promoting mere pleasure, Diogenes Laertius wrote about him with great respect. The speaker observed that while 5th century Athens prided itself on various achievements, 4th century Athens, after its defeat, focused on Truth (Satyam), Goodness (Sivam), and Beauty (Sundaram).
Goodness as Our Nature
Aurelius argues that goodness is not a duty we practice but our essential nature. The speaker compared this to Vinoba Bhave’s question after Gandhi’s death: “When I practice non-violence, why do I hear a voice seeking reward? What greater reward could there be than non-violence itself?”
From Meditations 7.13, Aurelius writes: “If doing good doesn’t bring you satisfaction in itself, but you still see it as a duty to fulfill, then you’re not showing kindness to yourself.”
Reading from Chapter 7: Our One Concern
From Meditations 7.20, Aurelius confesses his one worry: “The only thing that troubles me is that I might do something contrary to human nature-or in the wrong way, or at the wrong time.”
The speaker noted that modern human suffering comes from these three errors:
- doing the wrong thing,
- doing things the wrong way,
- or at the wrong time.
Reading from Chapter 7: Dismissing Fantasy
From Meditations 7.17, Aurelius addresses happiness or fantasy directly: “Happiness, are you a god or merely a name? Either way, what are you doing here? Go away, I beg the gods. Leave as you came. I don’t need you. You still come in the old way. But I’m not angry with you. Just go away.”
Reading from Chapter 8: Inner Divinity
From Meditations 8.45: “Take me and cast me where you will; I shall still be possessing my divine part tranquil, that is, content, if it can feel and act conformably to its proper constitution.”
The speaker shared an anecdote about a district collector during a strike, who said even if his office was closed, he remained a magistrate 24 hours a day-illustrating how our essential nature is inseparable from us.
Reading from Chapter 8: The Fortress of Mind
From Meditations 8.48: “A mind free from passions is a fortress; people have no stronger place to which they can retreat and be untaken forever. Someone who doesn’t know this is ignorant, but someone who does know it and doesn’t take refuge there is unfortunate.”
Reading from Chapter 8: Abandoning Fame
From Meditations 8.1, Aurelius admonishes himself: “You have given up hope of becoming a philosopher and a man of knowledge. Even you yourself by now can see that your life is far from philosophy. Your reputation with others is also far from that of a philosopher. So if you truly understand what is at stake, don’t worry about what others think of you. Be satisfied if you can live the rest of your life, however short, as your nature demands.”
The speaker explained that this reflects the Bhagavad Gita’s concept of “Swadharme nidhanam sreyaha”-better to die following one’s own dharma than to live following another’s.
Aurelius’s Personal Example
Sri Veerabhadrudu garu shared a powerful example of Aurelius living his philosophy. When a general rebelled against him and even though there were wild rumours spread that he has an affair with Aurelius’s wife, the emperor showed remarkable restraint. After the general was defeated and beheaded by loyal troops, they brought his correspondence to Aurelius, but he refused to even look at the letters. Not only did he spare the general’s family, but he also declined to read the communications that might have revealed others involved in the affair. This demonstrated his commitment to his ethical principles even in the most personally challenging circumstances.
Reading from Chapter 8: Life’s Impurity
From Meditations 8.24, Aurelius uses a powerful metaphor: “Just as your bath water appears-oil, sweat, dirt, grimy water, all disgusting-so is every part of life and every object in it.”
The speaker noted that this metaphor also suggests the need for continuous cleansing.
Reading from Chapter 8: Seeking Approval
From Meditations 8.53: “Are you seeking praise from someone who curses himself three times an hour? Are you trying to please someone who can’t please himself? How can someone who regrets nearly everything he does ever be pleased with anyone else?”
Reading from Chapter 8: Maintaining Purity
From Meditations 8.51, Aurelius advises: “Don’t be sluggish in your actions, confused in your words, or wandering in your thoughts. Don’t let your soul be compressed or wildly expansive. Don’t get too busy.
Suppose people kill you, cut you into pieces, or curse you. How does that prevent your mind from remaining pure, sensible, sober, and just? If someone stood by a clear, sweet spring and cursed it, it would still continue to flow with drinkable water. If they threw mud or dung in it, it would quickly disperse these things and wash them away, without becoming stained. How then can you possess an ever-flowing spring rather than a mere well? By forming yourself into a person who is watchful over freedom, simplicity, modesty, and goodness hour by hour.”
Reading from Chapter 9: Understanding Others
From Meditations 9.34: “What principles guide these people’s lives? What do they devote themselves to? What do they love and honor? Imagine seeing into their minds. Don’t think that their criticism harms you or their praise helps you. How absurd!”
From Meditations 9.27: “When someone criticizes, hates, or speaks against you, try to understand their inner life and see what kind of people they are. You’ll realize how pointless it is to strain for their good opinion. Yet you must still be kind to them; they are naturally your friends. Even the gods help them in various ways-through dreams and oracles-to obtain what they desire.”
Reading from Chapter 9: Others’ Mistakes
From Meditations 9.38: “If someone makes a mistake, the burden falls on them. Perhaps they haven’t even made a mistake.”
The speaker reflected that in his many years of life, he’s observed two things: First, we spend our valuable time dwelling on misunderstandings; second, after some time passes, both the people and the misunderstandings lose their importance in our lives. We even laugh at how much we once worried about them. The real pity isn’t for others but for ourselves—for the valuable time we wasted worrying.
Reading from Chapter 9: The Ultimate Solution
From Meditations 9.20: “Leave others’ wrongdoing where it lies.”
And from Meditations 9.25: “Is he doing wrong? The wrong is his own. Has something happened to you? Good. Everything that happens was meant to happen to you from the beginning of time. The brief span of your life was fated to be just as it is.”
Reading from Chapter 9: Compassion
From Meditations 9.11: “If you can, correct those who are making mistakes. If you can’t, remember that kindness was given to you for this purpose. The gods themselves are kind to such people, sometimes even helping them achieve health, wealth, and fame-so kind are they. You can be too. Or tell me, what prevents you?”
From Meditations 9.42, Aurelius offers a profound reflection on dealing with shameless people: “When someone’s shamelessness offends you, immediately ask yourself: ‘Can the world exist without shameless people?’ It cannot. So don’t ask for the impossible. This person is one of those shameless ones that must exist in the world. Keep this same thought ready for the crook, the betrayer, or any other wrongdoer. When you remember that this class of people cannot not exist, you’ll be more kindly toward each individual in it. It’s also helpful to immediately consider what virtue nature has given us humans to deal with this offense-gentleness to counter cruelty, and other antidotes for other poisons.
Remember, this person hasn’t harmed your mind. Indeed, they couldn’t harm it if you didn’t allow them to. And if someone’s ignorance offends you, consider that you too were once ignorant of many things. And when you’re tempted to call someone disobedient or ungrateful, turn inward. The fault is likely yours-for expecting them to keep their word or for doing a kindness with reward in mind rather than seeing the act itself as its own reward. When you do good, what more do you want? Isn’t doing what’s natural for you enough? Do you demand payment for your eyes seeing or your feet walking? That’s their purpose, and they find fulfillment in acting according to their nature. Similarly, humans are made to do good, and when they do good to others, they’ve done what they were made for.”
The Value of Enemies
Sri Veerabhadrudu garu referenced Sun Tzu’s “Art of War,” which states that “God appoints an enemy for us.” He explained that powerful enemies can be tremendously beneficial for those with great responsibilities, as they keep us alert in our character and create a heightened sense of awareness. This connects to Kabir’s insight that “the one who criticizes me is so selfless” – recognizing the value that critics bring to our development.
Reading from Chapter 9: The Simple Path
From Meditations 9.29: “The ruling principle of the universe is like a winter torrent: it sweeps everything before it. How worthless are these poor people who dabble in politics and think they’re conducting affairs according to philosophical principles! Sniveling brats! Man, what are you doing? Do what nature demands of you right now. Set to it if you can, and don’t look around to see if anyone will notice. Don’t expect Plato’s Republic; be satisfied with the smallest progress. Consider how even this outcome itself is no small matter.
Who can change their opinions? Without changed opinions, what else is there but slavery for those groaning under the burden yet pretending to obey? Come now, tell me about Alexander, Philip, and Demetrius of Phalerum. I’ll follow them if they saw the will of universal nature and trained themselves accordingly. But if they merely strutted like tragic actors, no one has condemned me to imitate them. The work of philosophy is simple and modest. Don’t seduce me into pomposity.”
Stoicism for Administrators
The speaker emphasized that Stoicism has historically appealed to those who must live amid violence and conflict-military generals, jailers, and prisoners in the 20th century. For administrators especially, these teachings are invaluable. When our public reputation (yasho deham) is damaged, we may feel pain, but as long as our inner self remains secure, we need not fear. This understanding is crucial for those in positions of authority and responsibility.
The speaker also noted that the Bhagavad Gita was taught on a battlefield to a warrior, not a monk. Arjuna had spent 12 years gathering weapons during his exile, preparing for battle, yet at the crucial moment questioned whether to fight-which is why Krishna taught him the Gita. This context makes Stoicism particularly relevant for administrators and those who must live amid violence and conflict.
Conclusion
Sri Veerabhadrudu garu concluded by noting that we live in a new medieval age, surrounded by the same darkness, cruelty, and ignorance. In such times, we must seek the essential quality within us. Aurelius identified this quality as goodness, and through this understanding, he was able to govern a vast empire while maintaining his ethical integrity.
Chinni, I found this talk deeply enriching and thought-provoking. It’s remarkable how Aurelius’s reflections from nearly two millennia ago speak directly to our modern condition. I hope you’ll take time to read and reflect on these meditations, perhaps even incorporate some of these principles into your own life. They offer such timeless wisdom for navigating our complex world with integrity and inner peace.
Love,
Amma
30-1-2026