Sri Aurobindo Research Articles

Outcomes Of Early And Delayed Intervention Of Maxillofacial Trauma

Background: Maxillofacial trauma is routinely evaluated on the basis of high and low velocity injuries, types of fractures in the literature. On the other hand, we have evaluated them on the basis of timing of surgery after trauma and their outcomes. In India RTA (Road traffic accidents) scenario is quite different from other countries. The highway traffic consists of a variety of vehicles from a cyclist, a two-wheeler, a four-wheeler to a heavy loaded truck. Animals like cows and dogs frequent the highways. Hence, we have classified the patients based on Single jaw and Panfacial fractures with or without the presence of extensive soft tissue injuries. Materials and Methods: In this retrospective record-based descriptive study, 200 patients that were treated at Sri Aurobindo Hospital between January 2023 to July 2024 for maxillofacial trauma were reviewed. Of which 176 patients were surgically operated, averaging 30 years of age and ranging from 12-70 years. For the purpose of our study these 176 patients were categorized into two groups, first of single jaw fractures(108 patients) and second of Panfacial fractures (68 patients). Single Jaw fractures were further divided as mandibular (84 patients); maxilla & zygomaticomaxillary complex fractures (24 patients). These were further evaluated and categorized as those patients who were treated within 72 hours (Early) and after 72 hours (Delayed) following injury. All patients of both the groups were treated with open reduction and internal fixation. Individual complications that of soft tissue dehiscence, plate/bone exposure, bone graft rejection, oroantral/palatal fistula, non-union of fractured segments, infections were analyzed. These complications were again assessed on the basis of their timing; those occurring within 72 hours and those after 72 hours. Results: When each type of complication was compared and evaluated, there was significantly more complication noted among delayed group than in early group. Conclusion: The restoration of the aesthetics and functionality of the face, post-trauma is a critical and an arduous task. As the anatomical complexity of the face must be addressed, timely intervention to achieve optimal functional and aesthetic outcomes is pertinent. Thus, the treatment should be done at the earliest when feasible

Overcoming the problems of translating vedic literature in indonesian language through sri aurobindo's vedic interpretation method

Background: The Vedas are the earliest texts known to humanity. Given their status as an ancient text, as well as the loss of Vedic knowledge over the centuries, it is unsurprising that understanding them presents a significant challenge to modern readers, particularly in terms of their use of archaic language, symbols, and parables. As a result, there is a significant discrepancy between the interpretation of the Vedas by the Vedic people and by modern scholars. Meanwhile, in the modern era, Western scholars engage in research and translation of the Vedas without fully grasping their significance as perceived by the Rishis. This presents a challenge in attempting to comprehend the Vedic texts. Accordingly, the objective of any translation of sacred literature must be to bridge this interpretive gap and to retain the significance of the original words. Methods: In Hinduism, as some of the archaic words, some of which only appear once and constitute around 25% of the Vedas, disappeared from common usage, the method of translation and interpretation of these words was first developed by Yāska, and added on to by Sāyaṇa. It is therefore crucial to gain an understanding of, and to develop the skills of, these three individuals. Focusing on more recent times, Sri Aurobindo (who died in 1950) provided more practical and accessible guidance for the present era. His method of Vedic interpretation is a synthesis of linguistic proficiency as delineated in Nirukta, an appreciation for symbolism, and an understanding of psychological principles, thereby ensuring that the words of the Vedas retain their capacity to resonate with individuals on a personal level. Findings: This entails a comprehensive examination that encompasses a profound grasp of the symbolism, philosophy, and spiritual intent enshrined in the Vedas. Sri Aurobindo's approach integrates symbolic interpretation with a broad cosmic vision, thereby enabling the translator to capture the spiritual core of the sacred text while remaining faithful to its original context. Conclusion: Furthermore, this method considers the relevance and applicability of Vedic teachings in contemporary Indonesian culture.

Can Consciousness Have Blind Spots? : A Renewed Defence of Sri Aurobindo's Opaque Cosmopsychism

This article defends the cosmopsychist doctrine of the Indian philosopher-mystic Sri Aurobindo, arguing that it has distinct advantages over rival panpsychist positions. After tracing the dialectical trajectory of recent philosophical debates about panpsychism up to the present, I bring Aurobindo into dialogue with Miri Albahari, who has defended a form of panpsychist idealism based on the classical Advaita Vedānta philosophy of Śankara. I critique Albahari's panpsychist idealism from an Aurobindonian standpoint, arguing that its Śankaran metaphysical commitments and eliminativist implications make it an unsatisfactory account of consciousness. I then summarize Aurobindo's cosmopsychism and explain its distinctive solution to the individuation problem, which is widely considered to be the most serious problem for all forms of cosmopsychism. According to Aurobindo, Divine Consciousness individuates into multiple creaturely consciousnesses through the twin processes of 'self-limitation' and 'exclusive concentration'. I conclude the paper by addressing several potential objections to Aurobindo's cosmopsychism.

TO STUDY THYROID DYSFUNCTION IN PATIENTS WITH METABOLIC SYNDROME

Background: Metabolic syndrome (MetS) is a cluster of risk factors associated with increased cardiovascular disease and diabetes risk. Thyroid dysfunction (TD), especially hypothyroidism, has been observed more frequently in individuals with MetS. However, the relationship between thyroid function and metabolic syndrome components remains debated. This study aimed to explore the prevalence of thyroid dysfunction and its association with metabolic syndrome components in patients. Methods: A cross-sectional study was conducted at Sri Aurobindo Medical College & P.G. Institute, Indore. A total of 120 patients meeting the International Diabetes Federation (IDF) criteria for metabolic syndrome were included. Detailed history, anthropometric measurements, blood pressure recordings, fasting blood sugar, lipid profile, and thyroid assays were performed. Statistical analysis using SPSS22 and Excel was employed to assess thyroid dysfunction prevalence and its correlation with metabolic syndrome components. Results: Among 120 patients with metabolic syndrome, 28% had thyroid dysfunction. Hypothyroidism was predominant, with subclinical hypothyroidism being the most common type. Females and older individuals (>45 years) showed a higher prevalence of thyroid dysfunction. Patients with thyroid dysfunction exhibited altered metabolic syndrome components, including increased waist circumference, decreased HDL-C, elevated blood pressure, fasting glucose, and triglyceride levels. Conclusion: The study highlights a high prevalence of thyroid dysfunction, especially hypothyroidism, among patients with metabolic syndrome. These findings suggest a potential association between thyroid status and metabolic syndrome components. Screening for thyroid dysfunction in individuals with metabolic syndrome could aid in optimizing clinical management strategies. Further research with larger sample sizes and prospective designs is warranted to explore the impact of thyroid dysfunction management on metabolic syndrome outcomes.

Sri Aurobindo - Thoughts on Philology.

Sri Aurobindo - Thoughts on Philology.

THINKING ABOUT EXISTING-BEING IN THE TEACHINGS OF ANCIENT GREEK SAGES AND ANCIENT INDIAN RISHIS (IN THE INTERPRETATION OF MODERN EUROPEAN AND INDIAN PHILOSOPHERS: MARTIN HEIDEGGER AND SRI AUROBINDO GHOSE)

In this study, first of all, it was important to analyze this technique of returning to the ancient tradition of two outstanding thinkers of the 20th century. M. Heidegger and Sri Aurobindo Ghosh in order to understand to what extent the language of the ancient sages and rishis is still accessible to our understanding; Has it not already happened that the voice of the ancient sages will turn out to be completely foreign to us, like the language of the unconscious, which we do not hear and do not understand? The conducted analysis showed that a certain intellectual conflict arose between Heidegger and the ancient Greeks. This conflict connected with the fact that the German thinker, repeatedly turning to different periods of Greek philosophy and different Greek thinkers and trying to apply to them the phenomenological method of his teacher Husserl, being atheistically minded, never managed to capture the original spiritual intuition of the pre-Socratics in the understanding of being. And at the same time, he himself could not find a suitable name for understanding being in modern culture. Where Heidegger still very carefully writes about the “open clearing” as a manifestation of the truth in the original ancient Greek thinkers, the essence of which, from the point of view of the German thinker, was still given to Heraclitus and Parmenides only intuitively (they did not yet understand the reason for this phenomenon of our consciousness), Sri Aurobindo directly indicates the existence of a connection between the ancient rishis and the existence (revelation) of the gods. Moreover, the processes described by the Indian thinker are very similar to those described by Heidegger. Everything indicates that the thinking of the ancient Greeks and ancient Hindus was very similar. The ancient Greeks (pre-Socratics) tried to understand why our consciousness is given to existence at all, and discovered the existence of inner peace in man – human openness to understanding the existence. Vedic sages, listening to the “voice” of the subconscious, discovered the waves of the subconscious and realized that man is like gods. It is important to note the difference between the pre-Socratics and the ancient Indian rishis in their interpretation of knowledge of existence. For the Greeks, true knowledge of being awakens human existence for knowledge (the logos, the world of naming, the world of concepts). According to the ideas of the ancient Indian rishis, when the gods awakened by man descend into their own world of existence, the consciousness of man in his actual existence also awakens. That is why the truth for the Greeks, according to Heidegger, is the opening and concealment of the truth of being (things), and the truth for the Rishi, according to Sri Aurobindo, is the ascent to true existence together with the gods that awaken in us.

Dharma in Sri Aurobindo’s The Renaissance in India and Other Essays on Indian Culture

Dharma in Sri Aurobindo’s The Renaissance in India and Other Essays on Indian Culture

TO EVALUATE THE SELECTION PROTOCOL OF CATARACT PATIENTS ADMITTED THROUGH OUTREACH PROGRAMS (EYE CAMPS) UNDERGOING SURGERY IN A TERTIARY CARE CENTER OF CENTRAL INDIA

Aim: To evaluate the selection protocol of Cataract patients admitted through outreach programs (EYE CAMPS) undergoing surgery in a tertiary care center of Central India Study design: It is a prospective descriptive study conducted on camp patients at a charitable tertiary eye care hospital (Central India) from January 2023 to june2023. Wirtten informed consent was taken from patients for participation in this study. Setting:A prospective observational study was performed of all cataract patients admitted through outreach program (EYE Camp) for small incision cataract surgery in the department of Ophthalmology, Sri Aurobindo institute of medical sciences, Indore from January 2023 to june2023. Material and Methods: During the study period 332 patients were screened ..all patients above 40 years of age having senile cataract were included and Patients with age less than 40 years of age, Congenital cataract, complicated cataracts like traumatic, uveitic, subluxated or dislocated cataracts, patients having undergone previously any ocular surgery in the selected eye, patients not giving written informed consent were excluded from the study. Results: Out of 332 camp patients 306 (92%) patients under went small incision cataract surgery and the surgeries of 26 patients (8%) were postponed, as the patients were unfit due to ocular and systemic reasons out of 26 patients, 5 patients had uncontrolled blood sugar, 7 patients had uncontrolled blood pressure, 2 patients had cardiac problems, 1 patient was asthmatic. Conclusion:In our study, increasing age and female gender were commonly associated with cataract. Most of the patients had bilateral cataract and low vision at presentation. Hypertension and type 2 diabetes mellitus were commonly associated systemic disorders with cataract. This study highlights that high quality cataract surgery with a low intra-operative complication rate and good visual outcome can be attained even in camp patients operated in the base hospitals with standard protocols.

Arising from, Arriving at ‘Integrality’: Delving into the Wisdom of Sri Aurobindo via Bindu Puri’s Reading Sri Aurobindo

Arising from, Arriving at ‘Integrality’: Delving into the Wisdom of Sri Aurobindo via Bindu Puri’s Reading Sri Aurobindo

ANALYSIS OF CONSCIOUSNESS IN SRI AUROBINDO’S DRAMAS FOCUSING ON FEMINISM AND FEMININITY THEMES

An awareness of women's oppression at the hands of society's dominant patriarchs is at the heart of feminist consciousness in literature. Victimized women are consequently relegated to a subaltern position within the organization. Because of this, these women have a very anti-male outlook. For many women, the mere mention of the word "feminism" evokes images of a fiercely independent and radical streak as they fight tooth and nail to establish their inherent superiority or parity with men. Feminism is an anti-oppression and anti-discrimination movement, whereas feminine consciousness is the realization that one is the center of another's attention. Being aware of this only sometimes implies fighting for social supremacy. It is also not intended to exclude males. The actualization of feminine awareness may hasten humanity's progress toward the fullness of being. In his plays, Sri Aurobindo depicts female characters that reflect distinct feminine understanding but do not demand equal rights with men, in contrast to the feminist authors who saw their movement as a fight for women's equality with men. The feminine qualities that are intrinsic to them motivate their husbands to face the world with courage. In Sri Aurobindo's plays, women represent the tremendous feminine force and provide men with strength, nutrition, and encouragement. A powerful and spiritually advanced entity can bestow the ability to love, defend, rescue, and inspire. In this paper, I'll do my best to highlight how feminist and feminine awareness vary.

ANALYSIS OF CONSCIOUSNESS IN SRI AUROBINDO’S DRAMAS FOCUSING ON FEMINISM AND FEMININITY THEMES

An awareness of women's oppression at the hands of society's dominant patriarchs is at the heart of feminist consciousness in literature. Victimized women are consequently relegated to a subaltern position within the organization. Because of this, these women have a very anti-male outlook. For many women, the mere mention of the word "feminism" evokes images of a fiercely independent and radical streak as they fight tooth and nail to establish their inherent superiority or parity with men. Feminism is an anti-oppression and anti-discrimination movement, whereas feminine consciousness is the realization that one is the center of another's attention. Being aware of this only sometimes implies fighting for social supremacy. It is also not intended to exclude males. The actualization of feminine awareness may hasten humanity's progress toward the fullness of being. In his plays, Sri Aurobindo depicts female characters that reflect distinct feminine understanding but do not demand equal rights with men, in contrast to the feminist authors who saw their movement as a fight for women's equality with men. The feminine qualities that are intrinsic to them motivate their husbands to face the world with courage. In Sri Aurobindo's plays, women represent the tremendous feminine force and provide men with strength, nutrition, and encouragement. A powerful and spiritually advanced entity can bestow the ability to love, defend, rescue, and inspire. In this paper, I'll do my best to highlight how feminist and feminine awareness vary.

EXPLORING THE RELEVANCE OF SRI AUROBINDOS INTEGRAL EDUCATION PHILOSOPHY IN CONTEMPORARY EDUCATIONAL PRACTICES

In todays educational landscape, educators grapple with the challenge of nurturing students for holistic development and lifelong learning amidst a rapidly evolving world. The Integral Education Philosophy of Sri Aurobindo provides significant insights in line with contemporary teaching methods. Sri Aurobindos philosophy, which emphasises the harmonious development of physical, mental, emotional, and spiritual elements, promotes education to help people realise their full potential in order to promote planetary change, social harmony, and personal fulfilment. The current movement towards student-centred learning approaches is in line with core ideas including experiential learning, holistic growth, individualised teaching, multidisciplinary integration, ethical cultivation, and spiritual improvement. This qualitative study examines how Integral Education might be used in contemporary educational settings by examining primary and secondary sources. Results highlight Integral Educations connection with modern educational techniques and clarify its guiding principles.The study also highlights the advantages, difficulties, and real-world applications of incorporating integral education into a range of educational contexts. The implementation of Integral Education presents a number of problems, including resource allocation, curriculum revision, assessment techniques, teacher preparation, cultural sensitivity, socio-political context, and opposition to change, despite its promise of holistic growth and well-being. To overcome these obstacles, careful preparation, teamwork, and on-going assistance are needed. To sum up, Sri Aurobindos Integral Education Philosophy is a revolutionary approach to learning that gives insightful guidance for developing well-rounded people who can successfully navigate a complex and interrelated world in a variety of educational settings.

The Absolute Man of Sri Aurobindo`s Philosophy

Sri Aurobindo's philosophy, known as conscious evolution, holds that humans are active participants in their own transformation rather than passive beneficiaries of external circumstances. The Absolute Man, according to Aurobindo, is the culmination of this developmental journey: a being who has transcended the constraints of ego-centric consciousness and realised his connection with the Divine. Aurobindo believes that the Absolute Man is distinguished by a harmonious blending of the spiritual and material, the individual and the general. Unlike traditional spiritual paradigms that preach renunciation and isolation from the world, Aurobindo promotes holistic yoga, which embraces life in its fullness. The Absolute Man is not an ascetic recluse, but an engaged participant in global affairs, guided bya higher spiritual consciousness.Aurobindo emphasises the necessity of collective progress, picturing a future in which humanity as a whole strives to realise its divine potential. As a result, the Absolute Man is not a singular phenomenon, but rather the precursor to a new paradigm of collective awakening and transformation. In today's world, Aurobindo's concept of the Absolute Man provides profound insights into humanity's most serious concerns, including environmental degradation, social injustice, and existential crisis. By nurturing a greater awareness of our interconnectivity and inherent divinity, we can strive to realise the Absolute Man within ourselves and contribute to the creation of a more enlightened and harmonious world

Implications Of Educational Philosophy Of Sri Aurobindo In 21st Century

Sri Aurobindo, an Indian philosopher, yogi, and poet, developed Integral Education, a comprehensive educational philosophy that emphasizes holistic development of individuals. This research article examines Sri Aurobindo’s educational philosophy, based on integral development and spiritual evolution, and its relevance in the 21st-century education landscape. It highlights how principles like holistic learning, self-discovery, and higher consciousness can guide transformative educational practices in the digital age. Aurobindo, a great Indian philosopher, contributed significantly to the development of better education systems and innovative ideas. This research article explores the implications of Aurobindo’s educational philosophy in the 21st century, focusing on the aims of education, curriculum, teaching methods, school, teacher role, and discipline. Aurobindo believed that education is a means to achieve one’s destiny.

A Study of Quality of Life Improvement in Videonystagmography Guided Epley's Manoeuvre in Posterior Canal Benign Paroxysmal Positional Vertigo.

To assess Quality of life improvement in Videonystagmography guided Epley's Manoeuvre in posterior canal benign paroxysmal positional vertigo. The design of present study is cross-sectional analytical study. The study is conducted in the Department of Otorhinolaryngology, Sri Aurobindo Medical College and Post Graduate Institute, Indore in association with Sri Aurobindo Institute of speech and hearing, Indore. Current study done to assess the effectiveness of canalolith repositioning procedures (Epley's maneuver) with and without drug therapy in posterior canal benign paroxsymal positional vertigo and to assess the patients based on Dizziness Handicap Inventory. All Patients who come to ENT OPD at Sri Aurobindo Medical College and Post Graduate Institute, Indore in the specified duration and according to the inclusion criteria were chosen in the study. Majority of the patients were in the age group of 18-58years with the median age of 32 and subjective symptomatic relief on Epley's manoeuvre and DHI on day 15, 46 out of 60 subjects reported symptomatic relief with a percentage of 76.6%. This group of 46 subjects with symptomatic relief was labeled as resolved group. The age range in resolved group was between 18 and 58years. Remaining 14 subjects, labelled as relapsed group were prescribed beta-histine and repeat Epley's maneuver was performed to assess the effectiveness of adjunct therapy. We conclude that a single Videonystagmography guided Epley's maneuver is an excellent tool for effective rehabilitation of majority of posterior canal BPPV alone and combined with adjunct betahistine therapy can even cure refractory cases providing them with better quality of life.

The Myth of the Theons

Abstract The reputations of Eliezer Mordechai Bimstein and Mary Ware (aka Theon and Madame Theon) as master occultists took shape during their lifetimes in the absence of accurate biographical information. Best known as leaders of the Cosmic Movement, which attracted a number of adherents during the first decade of the twentieth century, they each had an interesting backstory, Bimstein as a worker in the tobacco trade, then co-founder of the Hermetic Brotherhood of Luxor, Ware as Mother Superior of a convent, then poet, actress, and lecturer on occult themes. Their teachings, published in the Revue Cosmique and Tradition Cosmique, influenced such people as Louis Thémanlys and Mirra Alfassa, later the Mother of the Sri Aurobindo Ashram. Biographical material on Bimstein and Ware, brought to light by recent scholars, has led to a deconstruction of the myth of the Theons but this does not necessarily detract from the interest of their writings.

Sri Aurobindo on Nationalism- A Perspective

The long mendicant era of the Indian National Congress (1885-1905) created a need for a leader in Indian nationalist politics who could rally the populace to struggle for political independence from the British. Sri Aurobindo fulfilled that space and employed his ideas of nationalism that has been the subject of scholarly debate for a long period. His inclusive national strategies to stir the entire nation played a key role. But his conception of nationalism goes beyond the struggle for freedom. He was on a mission to create a new country based on India's rich spiritual and cultural heritage and modern European sciences. As far as India’s diversity is concerned, the task seemed greater than anything else. His writings especially in his journal Bande Mataram created waves among the masses. He appealed to the then-fragmented population to ascribe to the identity of one nation. His nationalism aimed at the Indian Renaissance through both political freedom and spiritual regeneration. This study will highlight most of the salient features of his nationalism.

Metaphor and Poetic Expression in the Poetry of Sri Aurobindo

Renowned as a multifaceted figure in the 20th century, Sri Aurobindo engaged deeply in aesthetics, poetics, and Vedic and Upanishadic interpretations. His extensive writings spanned various disciplines, emphasizing the significance of literary discourse shaped by figurative thought in understanding human experience. This paper explores the pivotal role of metaphor in both common and literary discourse, offering a contemporary analysis of Sri Aurobindo's poetry. His philosophical contributions present an alternative to foundational ontological and epistemological assumptions in contemporary scientific thought. Using compelling metaphors, Sri Aurobindo illustrates the concealed depths of the mind and ego, comparing them to a temple crown emerging from waves. He envisions humanity as more than its conscious awareness, describing the momentary personality as a mere bubble on the vast ocean of existence. Sri Aurobindo's pursuit of elevated states of consciousness underscores his commitment to transformative exploration.

Transforming Caste Domination and the Challenges of Structural Transformations and Transformation of Consciousness: Ambedkar, Shankara and Beyond

Caste is a multidimensional reality in history and society, and it has manifested itself through varieties of structures of domination which are simultaneously cultural, economic, political and ideological as caste has also been related in complex ways with structures of class and gender domination. These structures of domination have led to the annihilation of self and society. This led Ambedkar to challenge us for annihilating caste. For Ambedkar, annihilation of caste calls for the realization of each person as an individual and not just a caste person. It also calls for the destruction of caste privileges, discrimination and their scriptural legitimation. However, this call for annihilation mainly has been a structural project without enough attention to the project of transformation of consciousness—self and social. There is a hint of this in Ambedkar’s Annihilation of Caste when he urges us to realize each one of us as unique individuals beyond the holes of caste which is further deepened in his Buddha and His Dhamma. Transformation of consciousness is also suggested in Adi Shankara’s treatise on self, Atmastakam. The essay engages itself with Ambedkar, Shankara, Gandhi and Sri Aurobindo, among others, as they help us in the transformation of caste domination and present a new hermeneutics of self-realization and social liberation. It deals with the simultaneous challenges of structural transformation of caste as well as consciousness of caste at the levels of both self and society which can draw on multiple sources of critique, creativity and transformations in India and the world. Brahminism is the poison which has spoiled Hinduism. You will succeed in saving Hinduism if you will kill Brahminism. There should be no opposition to this reform from any quarter. It should be welcomed even by the Arya Samajists, because this is merely an application of their own doctrine of guna-karma. Whether you do that or you do not, you must give a new doctrinal basis to your religion—a basis that will be in consonance with liberty, equality and fraternity; in short, with democracy. I am no authority on the subject. But I am told that for such religious principles as will be in consonance with liberty, equality and fraternity, it may not be necessary for you to borrow from foreign sources, and that you could draw for such principles in the Upanishads. Whether you could do so without a complete remoulding, a considerable scraping and chipping off from the ore they contain, is more than I can say. (Ambedkar, 2002[1936], p. 303)

Hindu Religious and Philosophical Concept in Context of Globalization and Multiculturalism: “Jivatman”

In the 20th and 21st centuries, active interactions have occurred between representatives of various cultures and traditions. This influences religious and philosophical concepts, including those in India. Modern people wish to learn more about ancient Hindu concepts and values. The concept of the soul plays an important role in the formation of personal and cultural identity. In this article, we focus on the term “jivatman.” Within the framework of Indian culture and philosophy, concepts such as “Atman,” “Paramatman,” “jiva,” and later “jivatman” are integral to the traditional heritage that is preserved and passed down through generations. In the context of philosophical knowledge, it is important to distinguish concepts such as Atman and soul, since they have different meanings in the religious and philosophical traditions of India. Atman is the inner Higher Self, while the soul (jiva) is the bearer of life and is subject to the laws of karma. Some philosophers and researchers identify “jivatman” as a synonym for “jiva,” meaning the soul, while others equate it with the concept “Atman.” Cultural memory plays a key role in preserving this heritage, and the various interpretations of the term “jivatman” can be attributed to the processes of globalization and the politics of multiculturalism. We examined the interpretation of the term “jivatman” in dictionaries, analyzed its use in ancient texts, and considered the opinions of philosophers, neo-Hindu religious leaders, and researchers, including Mircea Eliade, Sri Aurobindo, Srila Prabhupada, and others. The emergence of representatives of the “new Indian mythmaking,” such as Devdutt Pattanaik, also influenced modern Hindu religious and philosophical thought. Analyzing his works, we observe a tendency to conflate the two terms (Atman and jiva) leading to their identification as a single concept. Our research indicates that Devdutt Pattanaik’s analysis often lacks depth and fails to delve into the fundamental essence of Indian philosophy. This tendency towards simplification can lead to a superficial comprehension of the foundational principles and ideas that form the basis of Indian spiritual traditions.