TABLE OF CONTENTS

1. Hallmark of Sanatana Dharma: Advaita Vedanta, Theory of oneness

2. Life and Living

3. Password for self-empowerment

4. Ocean of Love: Indian Mahatmas

5. Indian Approach Towards Life – Prurusharthas

6. Man's association with Nature

7. Metaphors and Tropes

8. Pinnacle of Selflessness

9. Circle of Life

10. Celebrating Life 24/7

11. Personality Development Through Yoga

 1. Hallmark of Sanatana Dharma: Advaita
Vedānta
Theory of Oneness

Let us see what this remarkable conclusion is. This supreme conclusions of SanatanaDharma
are reachable by each individual. If we calm the mind, and seek to know the self within , we
will come to the same conclusions that the ancient sages came to. Let us ask ourselves the
question ‘who am I?

Let us assume there is a twenty year old boy named Ram. We ask him ‘Who are you ?- he
answers ‘I am Ram’.

15 years ago, when he was only a small 5 year old boy , if he was asked who he was, he would
have still replied ‘ I am Ram’. Now his body has changed- it has perhaps grown by over 3 feet
in height and has completely new cells than when it was 5 years old- still the boy says ‘I am
Ram’ – he doesn’t say ‘ I am Ram plus 3 feet’. The body has completely changed , but the “I’
is a constant.

Similarly when he is sad he says ‘ I am Ram’ and later on if he becomes joyful he says ‘ I am
Ram’ – he doesn’t say ‘ I am Ram minus sorrow, or plus happiness’- his mind has changed but
the underlying ‘I’ is a constant.

And similarly, he has learnt severalnew things over the past 15 years – he doesn’t say ‘ I am
Ram plus knowledge of physics or math’- his intellect has changed but again the underlying
awareness , the ‘I’ is a constant.

This underlying unchanging awareness, is our true nature , and this is what Sanatana Dharma
calls the Atma, or the Self.

Sanatanadharma , in its most advanced flights of philosophy, talks about the nature of
consciousness. When we analyse deeply we realize that the differences between people (and
basically all beings) are differences in the body, mind and intellect – but the underlying ‘I am”
cannot be different .

This is the supreme conclusion of SanatanaDharma- that our true nature is consciousness, and
that it is the SAME consciousness is the underlying substratum of all beings.

This is the meaning of the famous statement ‘Tat tvamasi’ - ‘ Thou are that”. In Swami
Vivekananda’s words ‘Each soul is potentially divine”. Infinite power lies within every man’.
There is no sinner – every being is holy, each soul divine in essence. Infinite love, power and
beauty lies within each being –we only have to bring it out.

In one of Amma’s most famous examples, Amma says ‘ When the sun is reflected in ten pots
of water, there appears to be ten suns- but in reality there is only one Sun’. – the reflections
appear different because the pots are different – one pot may be blue , one red etc etc, so the
reflection may look different but there is only one Sun , similarly there is only One Self in all
beings, seemingly different because of the differences in the reflecting pot- the body, the mind
and the intellect. The one Self seems as if divided into many ‘selves’ but in reality , you and I
are the same – the same underlying consciousness.

Even great scientists, modern physicists all have agreed more or less with the conclusions of
the Vedanta. In fact, Albert Einstein, perhaps the greatest scientist ever, says ‘ the difference
between you and me is just an optical delusion of consciousness’.

Amma says ‘ I am the ‘ you’ which is in you, and you are the ‘I’ which is in me’- Basically
Amma’s philosophy and the philosophy of SD is the philosophy of Advaita- Oneness, the fact
that we are all sparks of the divine, reflections of the One Self, all projections of the same
underlying reality.

If we understand this great truth, that we are all One, then we can only Love and serve all
beings the way we Love and serve ourselves. Then alone will men stop hating each other, then
alone will all exploitation, harassment, violence, greed, selfishness , stop. Then alone will all
wars stop, will all hatred cease, will all forms of oppression stop, and then alone will man stop
making weapons to kill one another . This world, if man understands this great truth, will
verily become a paradise of Love and Peace.

This is the reason Amma gives darshan so tirelessly – unmindful of physical strain she sits and
greets thousands everyday with a warm embrace, displaying infinite universal Love. – because
an enlightened being like Amma sees only the same Self in all beings. Amma doesn’t consider
anyone as apart from her true Inner self, and therefore is able to show the same unconditional
Love to all people that we would show ourselves. This is Amma’s trademark- no mahatma has
so explicitly demonstrated the vision of oneness before , so dramatically – by meeting
thousands and thousands every day and night, with a warm embrace and with the same
Motherly Love, Amma stands as the greatest example of Practical Vedanta- demonstrating the
vision of Oneness , in an unprecedented manifestation of universal Love, hitherto unseen in
history.

This is the great solution that Amma and SanatanaDharma offers us – but are we ready to take
it up?
 2. Life and Living
EDUCATION: DIFFERENT ASPECTS
Education for Livelihood and Life
There are two types of education: education for livelihood and education for life. When we study in
college, it helps us to get a job so that we can earn a living. We can become a doctor, a scientist, an
engineer or whatever we want. We may go on to attain wealth, possession and fame. All of this comes
from education for livelihood. But this alone will never make our life full and complete. Education is not
only to help us live a comfortable life of plenty. When our plans fall apart, when we face failure and loss,
when we are knocked down, education should help us get back on our feet. Education should help us
regain our mental equipoise, self-confidence and positive attitude, so that we can continue forward. This
is why education for life is as important as education for livelihood. Education for life is spirituality. It
helps us to gain a deeper understanding of the world, our mind and our emotions, as well as those of
others.
Missing factor of modern education system
The situation today is such that we have to specify a school as being one that provides a “values-based
education.” This implies that values are not an integral part of education itself. But the term “values-based
education” should, in fact, be considered redundant because in real education values are inherent.
Unfortunately, values and education have been dichotomized. The factor stringing together life, individuals,
society and nature is missing from today’s educational system. That factor is spiritual values.
Currently modern education only has goal; Worldly success. “Success has become the mantra of our
youth. “Whatever path you choose in life you must succeed!” This is the motto of the modern education
system. Our education system has been reduced to a tool for obtaining material success. But will such
success last? Will it help our children obtain love and respect from society? Will it provide them the
strength needed to stand firm during trials and tribulations of life? It may bring them some temporary
gains, but eventually they will collapse.
The essence of true success is what you make of yourself, it is the conduct of life that you develop, it is the
character that you cultivate and it is type of person you become. Youth should be made aware of importance
of Love, selfless service, humility and the necessity of repaying society for its contribution to their success.
Whether one is a householder, a CEO or even a political leader the first thing we need to know is ourselves.
This is the true strength. We need to know and accept our own faults, shortcomings and limitations and then
try to overcome them. This is when a true leader is born. True leaders are those who can lead others to the
path of dharma with self-confidence, sincerity and self-awareness. Today’s youth will become tomorrow’s
leaders; therefore, they should understand the source of true strength.

Spirituality is the core of Indian culture

Spirituality is the core of Indian Culture, if we imbibe our Culture properly, we will find that it contains
solutions to all of our problems as individuals as a society. In Sanatana Dharma there is no contradiction
between spirituality and worldly Life. It doesn’t reject worldly life in the name of spirituality. Instead,
it teaches that through spirituality your life becomes richer and more meaningful.
The Rishis also built the material sciences and the arts on the foundation of spirituality. They viewed the arts
and sciences as steps that lead to Supreme Truth and formulated them in a way that will ultimately lead to
God. In India, countless scientific disciplines developed in this way- Linguistics, Architecture, Vastu,
Astronomy, Mathematics, the Health Sciences, Diplomacy and Economics, Natya Shastra, Musicology,
Logic and Nadi sastra, to name a few of these areas. Sanatana Dharma doesn’t deny or reject any sphere of
human life or culture. The tradition that existed in India was one that encouraged all arts and sciences.

Adopt good from others, but don’t lose your cultural roots
There is one thing that each Indian citizen should remember. Our heritage is incomparable. We should
adopt the good from other countries while remaining firmly rooted in love for our own country and
Spiritual Culture. It is said, “Our birth mother and our mother land are even greater than heaven itself.”
After his first tour of the US, when Swami Vivekananda reached Chennai, it is said that he rolled in the
sand and proclaimed through Tears, “Even after visiting so many countries, I have never found a Mother
like mine.” When he stayed in a five-star hotel, instead of Sleeping on the fancy bed, he lay down on the
bare floor and shed tears remembering India’s poor & starving .Such love and respect for one’s own
country and culture should be an example for all of us, especially our youth. We should remember, “Our
birth mother’s rice gruel is tastier than our stepmother’s sweet pudding.”

Our ignorance of our traditions & culture is a curse

The curse upon our society is ignorance regarding our traditions and the basic principle of spirituality.
This needs to change. Amma has visited so many countries around the world and personally met so many
people there. All of them-including the indigenous people of Australia, Africa and America take pride
in their heritage. But here in India many among us neither have understanding nor pride. In fact some of
us even ridicule our culture. Only if we first lay a strong foundation can we erect a tall building. Similarly,
only if we have knowledge and pride in our forefathers and history, we can create lustrous present and
future.

Scientific knowledge and spiritual wisdom should flow together

It is Amma’s prayer that we develop the expansive-mindedness to embrace both scientific knowledge and
spiritual wisdom. We can no longer afford to see these two streams of knowledge as flowing in opposite
directions. In truth, they complement one another. If we merge these streams, we will find that we are able
to create a mighty river—a river whose waters can remove suffering and spread life to all of humanity.

Mission & Vision of Amrita University

Amrita University has the mission to provide value-based education and mould the character of the
younger generation through a system of wholesome learning, so that their earnest endeavour to achieve
progress and prosperity in life is matched by an ardent desire to extend selfless service to society, one
complementing the other. Thus, the university‘s activities are based upon a deep understanding of our
values and culture. This is in alignment with the educational outlook of our Chancellor, namely, -
“Education for life, not just education for a living.”
Swami Vivekananda had once remarked, “We want that education by which character is formed and
strength of mind is increased.”
Motto
Amma has chosen the divine words of Lord Krishna revealed to us through Bhagavad Gita as the motto
for Amrita Vishwa Vidyapeetham.
“Shraddhavan labhate Jnanam” - “Seekers endowed with Sraddha alone can obtain Knowledge”
Sraddha is actions with attention, awareness and alertness born out of loving trust. One who lives with
sraddha, from moment to moment, is sraddhavan. Labhate is to gain, acquire, to profit. Jnanam is
wholistic knowledge, knowledge about all aspects, of the knower, known and the process of knowing.
The ultimate meaning of jnanam is God Realization or Self Realization, having which everything is
known. Arjuna, Dhruva, Nachiketa, Ekalavya, Satyakama jabala, Suka, Lauva and Kuasa were the
inspiring young students of our Indian epics, who had manifested absolute Shraddha, while seeking
Knowledge from their Gurus.

What is Shraddha?

Adi Sankara defines “Shraddha” as “Astikya buddhi”, meaning intense interest, towards the subject and
positive mindset endowed with love and faith.
Amma says, “Shraddha entails both love and faith. When you have love and faith, alertness in all your
actions will automatically follow. Life brings unexpected experiences. Unless we are alert and vigilant
at every moment, we cannot overcome those experiences and face them boldly. An individual’s situation
in life is like that of a soldier in a battlefield. You can imagine how alert and watchful a soldier has to
be in the midst of a battle. An attack could come from any direction. If he isn’t extremely alert and
constantly on the watch, he could be killed. In the same way, life can bring you any kind of experience
at any given time. You need a great deal of shraddha to be able to welcome those experiences and to
stay unperturbed in all circumstances. This is what spirituality teaches us.”

What prominent visitors say about our institution

“Amrita university has a major role to play in transforming our society into a knowledge society through
its unique value-added education system.”- Dr. A.P.J. Abdul Kalam former President of India and
scientist.
“This is not just another university, but a very high-quality, world-class university, focusing on
technology and research, dealing with very concrete issues which have immediate applications” -
Muhammad Yunus Nobel Laureate.
“It is extraordinary what Amrita has been able to accomplish in its short history. To have developed in
the space of only 15 years a first class research institution with the highest accreditation rating from the
national accrediting agency is remarkable. I know of no other institution in India with a comparable
record of achievement”. -- Dr. Satish K. Tripathi, President, University at Buffalo, State University of
New York (USA)
“When I look at what Amrita is, its mission, the hospitals, the various campuses, there is a close synergy
between what Princeton wants to do and what Amrita is doing. Our faculty will be interested in
collaborative research with Amrita for the possibility of working on a real life problem”. -- Dr. Maria
Klawe, Dean of Engineering and Applied Sciences, Princeton University.
Making a difference in using technology benefiting humanity: -

The following questions and answers are selected from Careers360’s interview with Dr. P. Venkat
Rangan, Vice Chancellor, Amrita Vishwa Vidyapeetham, Amrita University. Careers360 is India
Largest Student Community and Career Counselling Platform.
Q.How can we inspire Indian youth to stand at par with western counterparts?
A.India has a great potential as we have enormous amount of youth power. People are naturally
intelligent, talented and extremely versatile. If you channelize their energy, you will see fast learners
with creative spark. From the beginning of the college you must enable them to feel the pulse of the
society. They need an experience to touch the society. So eventually their own problems will become
insignificant. Youth energies should be utilized to solve developmental issues. This will reduce brain
drain from our country. We must try to create a culture within the university.
Q. What ails India’s research? At what extent we can learn from world class universities?
A. We cannot simply replicate or duplicate the western system. We should learn from that and then give a
more practical focus to our research. We cannot afford to invest billions and billions dollars on open sky
research. Even western universities feel that they have to change their approach, especially to focus on real
world problems (energy, water, environment, waste management). Western style of research is largely
directed by funding and the funding agency can quite bit influence direction of research. Funding is very
essential but at the same time, but you cannot overlook what benefits society. The research fraternity must
bring in pragmatic impact factor, as opposed to paper and intellectual impact factor.
Amma’s answer on Science and Spirituality.
Invited speakers and guests at Amrita Bio-quest 2013, an international conference on bio technology,
had the opportunity to meet with Chancellor Amma during the conference. They posed many questions
and received thoughtful replies. An edited excerpt from the question-answer session follows.
Invited speaker to Amma: Being here is a special experience for me. It is amazing to see the science
projects going on here at Amrita University. Everybody is very dedicated and focused. There seems to
be the perfect blend of science and spirituality. Here people are praying and doing research.
Amma: Research is one part of the activities of the ashram. Amma has good children who form a good team.
They go hand-in-hand with a feeling of oneness. It is their goodness that is reflected in all the actions. For
Amma, even the so-called bad people have good qualities in them; Amma accepts everyone. When someone
comes to her, she tries to see how the person can be transformed so that they may serve.
Amma became interested in research after observing the people here in this coastal village. Here
fishermen did not have bank balances … if they had a good catch, they ate, otherwise they starved. In a
hundred families, one person might have had a government job. Many had heart diseases but were either
unaware of this or did not have the money for treatment. People who could have otherwise lived upto 80
died at 40, because they could not afford to buy a stent. Seeing this, Amma felt that if a cost-effective
stent could be produced as a result of research and development, many people could be helped. That is
how the research activities began here.
 3. Password for self-empowerment

To introduce some ancient Indian practices that will help us live happy lives.

Introduction:
“Get ahead of everyone, be attractive, be the best – do everything possible to achieve these.” We are
constantly urged to follow this message that we hear around us from all directions today. However,
countless lives are testimony that a life in spite of many achievements may yet be lacking in happiness.
Indian culture teaches us a much better way of life, a way of life in which people orient all their energies
and practices towards the Universal Consciousness and thus to one another. So for ages Indians have
lived lives that are good for themselves, for others, and for all of creation. Indians have understood that
living in harmony with their Self and with everything in Creation requires deliberate and attentive
practices and that these practices make lives better and happier.
Let’s discuss some of these practices. But first let us be clear about what these practices are NOT:

• Practices are NOT ways of showing ourselves, other people or God, how good we are.
God already loves us, and we don’t have to make any extra efforts to make ourselves more
lovable by anxiously sticking to the practices all the time. Instead, we believe that God is trying
to care for us through these practices, urging us to live a more free and happy life.
• Practices are NOT rules or formulas to master. Though practices involve skill, they
often require creativity to figure out how to use these skills well in a given situation.
• Practices are NOT the monopoly of any religion. Though these practices are rooted
in Indian culture, no particular community has exclusive claim on these practices.
• Practices do NOT require the use of any code language and do not have some hidden agenda.
Practices can be described, interpreted, and lived in a variety of ways.

1. HEALTHY EATING
Why should we develop a healthy eating habit?
Everything in nature, including our food, is composed of the three gunas, the three qualities of nature. The
sattva guna, the quality of peace and harmony, helps calm down the mind; the rajo guna, the quality of
agitation and activity, makes the mind restless; and the tamo guna, the quality of darkness, inertia, mistakes
and forgetfulness, makes the mind dull and makes it difficult or even impossible to concentrate.
A Sattvic diet is pure vegetarian nourishment and includes fresh fruit and vegetables, fruit and vegetable
juices, wholemeal bread, pulses, grains and sprouts, nuts, seeds, honey, herbs, milk and dairy products
which are free of animal rennet. These foods will raise our consciousness, inspire us to positive action,
deeper meditation and unleash our hidden potential and creativity. Sattvic food is cooked with love and
eaten with full awareness and gratitude.
Why pray before we eat?
Praying before we eat serves many purposes. One, it helps in purification of the food. Two, it connects us
not only with a higher power, but with each other. Three it helps in easy digestion of the food.
Whether we bow our heads over idli or pasta let us remember to express gratitude for our food. Let us
thank god, mother earth, the sun, the soil, the rain, all the people and beings that were part of the effort
of bringing our food to the table.

The prayer before eating:

Brahmarpanam Brahma Havir
Brahmagnau Brahmanaahutam
Brahmaiva Tena Ghantavyam
Brahmakarma Samadhina
Apart from the mind, our body also benefits from a pause to pray: “Taking a moment of gratitude before
you start eating,” says chef and nutritionist Rebecca Katz, author of The Cancer-Fighting Kitchen, “gives
you the opportunity to breathe and fully take in the sight and smell of your food.” That pause, she says,
puts our body in a parasympathetic state, taking us out of our default “fight or flight” state and making
food easier to digest.

2. MANTRA CHANTING (Compiled from Amma’s teachings)

What are mantras?
“Mantras are the purest form of universal vibrations, or shakti (divine energy), the profundity of which was
experienced by the Rishis in deep meditation. Mantra is the power of the universe in seed form. That is why
they are known as bijaksharas (seed letters). Having gone through that experience, they offered these pure
sounds to humanity. However, verbally encapsulating an experience, particularly the most profound of all
experiences, is not so easy. So, the mantras we have are the closest sounds to the universal sound that the
compassionate Rishis could verbally create for the benefit of the world. However, the fact still remains that
the fullness of a mantra can only be experienced when your mind attains perfect purity.”
Why chant mantras?
“Our mind pulls us in all directions. Through the mantra we try to focus the mind and through that we
gain energy. Like a magnifying glass causes the rays of the sun to converge at a point to such intensity
that it can produce fire, through practices like mantra chanting we can save a lot of energy and use the
same to do good for the world.
When we germinate beans, their nutritional quality and vitamin content also increase. Chanting a mantra is
a similar process that awakens our latent spiritual power. Chanting a mantra decreases the number of thoughts
in the mind, it reduces the impurities in the mind without our even being aware of it, and it increases our
concentration. Moreover, the vibrations from the chanting purify the atmosphere.
By repeating a mantra, we not only get mental peace but also material benefit. We gain not only God,
but God’s glories as well. As soon we begin to repeat a mantra, we will get the benefit from it. It is like
a fixed deposit in the bank. As soon as the deposit is made, our interest starts accruing.”
How to chant mantras?
“It is always advisable to obtain a mantra from a Self-realized master. Until then we may use one of
the mantras of our beloved deity like ‘Om Namah Shivaya’, ‘Om Namo Bhagavate Vasudevaya’, ‘Om
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Namo Narayanaya’, ‘Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna
Krishna Krishna Hare Hare’, ‘Hari Om’, ‘Om Parashaktyai Namaha’, ‘Om Shivashaktyaikya Rupinyai
Namaha’ or the names of Christ, Allah or Buddha.
“The mantra should be chanted with great attention. Focus either on the sound of the mantra or on the
meaning; or you can visualise each syllable of the mantra as you chant. You can also visualise the form
of your beloved deity while chanting.

First Mantra

Aum Sahana Vavatu Sahanau Bhunaktu

Sahaveeryam Karavavahai
Tejasvinavatitamastu ma vidhwishavahai
Aum Shanti Shanti Shantihi
[May He protect both of us. May He nourish both of us. May we both acquire the capacity (to study
and understand the scriptures). May our study make us brilliant. May we not hate each other.]
This mantra highlights the nature of the teacher‐student relationship that produces ideal results for the
student. The transference of mental, spiritual and intellectual energies from the teacher to the student can
be achieved through a mutually nourishing relationship which is based on (mutual) respect, joy (of giving
and receiving), and absence of malice or negative thoughts. Therefore this prayer is important for both
the teacher and the student.

Second Mantra
Asato ma sadgamaya
tamaso ma jyotirgamaya
mrtyorma amrtam gamaya
Om Shanti Shanti Shantihi
Lead me from untruth to truth.
Lead me from darkness to light.
Lead me from death to immortality. (Brihadaranyaka Upanishad — I.iii.28)]

The first line—asato ma sadgamaya—means, “Lead me from the untruth to the truth.” The seeker giving
voice to this prayer has come to understand the finite nature of all the objects of the world, and he wants
the Guru to guide him from the asat to the sat. He is fed up with depending on things that are not real.
Why? Because just as the sandcastle is always washed away by the tide, dependence on the asat always
ends in pain. Sat is our True Self—the blissful consciousness that ever was, is and ever will be. Being
beyond time, this consciousness can never be washed away by the time’s tides. In fact, sat is there as the
essential part of all of the asat objects.
The second line—tamaso ma jyotirgamaya—means “Lead me from darkness to light.”
When the Vedas refer to darkness and light, they mean ignorance and knowledge, respectfully. This is
so because ignorance, like darkness, obscures true understanding. And in the same way that the only
remedy for darkness is light, the only remedy for ignorance is knowledge. The knowledge spoken of
here is again the knowledge of one’s true nature.
The final line—mrtyorma amrtam gamaya—means: “Lead me from death to immortality.”
This should not be taken as a prayer to live endless years in heaven or on earth. It is a prayer to the Guru for
assistance in realizing the truth that “I was never born, nor can ever die, as I am not the body, mind
and intellect, but the eternal, blissful consciousness that serves as the substratum of all creation.”
It is important to remember that, with all these mantras, the leading is not a physical leading. The Atma
is not something far away that we have to make a pilgrimage to, nor is it something we need to transform
ourselves into. Atma means “self.” We don’t need to transform our self into our self. Nor do we need to
travel to it. We are it. The journey is a journey of knowledge. It is journey from what we misunderstand
to be our self to what truly is our self. What the mantras really means is “Lead me to the understanding
that I am not the limited body, mind and intellect, but am, was and always will be that eternal, absolute,
blissful consciousness that serves as their substratum.”

Third Mantra
Praying for everyone to be happy, healthy and peaceful
Sarveshaam svastir bhavatu, sarveshaam shaantir bhavatu
Sarveshaam poornam bhavatu, sarveshaam mangalam
bhavatu Aum Shanti Shanti Shantihi
Let it be so ordained bhavatu, that all the people sarveshaam, experience wellbeing svastir; let all the
people experience peace or tranquility shaantir. Let all the people experience wholeness and
completeness poornam; let them experience prosperity and auspiciousness mangalam.

Fourth Mantra
This is a ‘Universal Prayer’.
Lokah samastha sukhino bhavanthu - May all beings of all worlds be happy

This mantra is often recited in every ceremony and rituals of India, since time immemorial. Praying for
the welfare of all sentient beings‐‐all humans, all animals, all plants—our mind becomes more expansive.
Through such prayer we slowly can go beyond our limited egocentric concepts of self to identify with
the entire creation, recognising its true nature to be none other than our own.
The most important aspect of the mantra is that the sage does not pray only for his clan or nation but for
the whole creation. While chanting Om lokah samastah sukhino bhavantu next time, let us try to feel
deeply for all living beings, and make a resolve to live in this selfless spirit.
Fifth Mantra
Aum Purnamadah Purnamidam, Purnath Purnamudachyate.
Purnasya Purnamadaya, Purnamevavashishyate
(Brahman is complete; creation is complete; from the cause Brahman, which is complete, the effect
creation, which is also complete, is emanating.)
The last prayer reveals the highest truth of the Universe that “Everything is One We are all One. The
whole Creation is One. Everything has come from Perfection. (The Infinite Brahman or God).
Everything remains within the Perfection. Perfection alone remains forever. So nothing is separate. We
are all like infinite waves of Infinite Ocean of consciousness. Like a wave, we rise up, move forward
and merge again in the Ocean of Consciousness which is always Purnam. Many modern Scientists and
many modern Mathematicians are fascinated by this Vedic Verse; through this prayer we remember the
ultimate truth every day.
Meaning of the Shanti Mantras
The mantras chanted during college prayer are called shanti mantras. Therefore to conclude each prayer,
“shanti,” which means “peace,” is chanted three times. As a Vidyarthi –Knowledge seeker, one chants
shanti in desire for the occurrence of circumstances conducive to education. Shanti is chanted thrice not
for emphasis but because disturbances are of three distinct categories. In Sanskrit, these are referred to
as adhidaivikam, adhibhautikam and adhyatmikam.
Adhidaivikam literally means “disturbances that come from God”—i.e. things that are utterly beyond
our control: hurricanes, earthquakes, volcanic eruptions, floods, tsunamis, etc. We have no control over
these types of disturbances. So when we say the first shanti, we are praying, “O God, may we be
protected from these obstacles that are beyond our control.”
Adhibhautikam literally means “disturbances that come from the world.” That means anything stemming
from the world around us—mosquitoes, noisy neighbours, barking dogs, the phone ringing, family
arguments. As opposed to the first category, we have some control over this second category of
disturbances. We can use mosquito repellent, we can call the police on our neighbours, we can turn off
the phone, we can leave the place altogether, etc. So this shanti means, “O God, may we be protected
from the people and surroundings.”
Adhyatmikam means “disturbances stemming from the self.” The third type of disturbance is the most
powerful and, at the same time, the only one over which we have total control. For one who is still
identified with the ego, the people, places and things of this world stimulate one of two reactions in the
mind—attachment or aversion. Whether we physical see someone we consider our enemy as we walk
down the street or remember him during meditation, the mental turbulence that results is the same. Lust,
jealousy, anger, sorrow, hatred destroy our peace. This third shanti is therefore the most important one,
because even if we are free from outside disturbances, if the inner realm is not calm we will never know
peace. Conversely, once we have found inner peace, no external force can ever disturb us. So chanting
this third shanti is akin to praying, “O God, please remove all the inner obstacles”.
Aum Shanthi Shanthi Shanthi
3. MEDITATION (Compiled from Amma’s teachings)
What is meditation?
“True meditation is not an action; it is an intense longing of the heart to be one with the Self, or God. In
that process, the deeper we go, the less ego we have and the lighter we feel. Don’t think that meditation
means only sitting with your eyes closed. A smiling face, a kind word, a compassionate glance, all this
is part of meditation.”
Why meditate?
“There was a time when contemplation and meditation were part and parcel of life. That is why so much
could be achieved then even though science and technology were not as developed as they are today.
The findings of those days continue to be the basis for what we do in modern times.
Meditation is good for worldly prosperity and for peace and liberation. It is the silence that we acquire
through prayer and meditation that really helps us find peace and true happiness in this noisy world of
conflicting differences and competition. Through meditation and mantra repetition, we can certainly
change our prarabdha, at least ninety percent of it, but not 100 percent, because it is the law of nature.
Through meditation, our hearts should become compassionate. It is meaningless to light a sacred oil
lamp or to make an offering to God without bringing some light into the lives of the poor. We have to
go down to the world of the poor. We should love them and serve them. Without doing this, however
much we meditate, we won’t be able to taste the sweetness of that meditation. The help given to others
is what imparts the sweetness to our meditation.
Meditation is as valuable as gold. Meditation is ideal for both spiritual and material progress. The currency of
a specific country is accepted only within that country; it has no value in any other country. Even within its
own country a currency note won’t have any value if its serial number is missing. But a gold coin is different.
Even if the engraving on the coin is missing, it will still be valuable in any country. This is what meditation is
like. The time spent in meditation can never be a loss. Think of how valuable gold would be if it also had a
wonderful fragrance! That is what it is like when we meditate and also have compassion. Then, all the obstacles
in the path of God’s grace flowing towards us will disappear.
It is sometimes said that our lives should be like our eyes, because our eyes will adjust their focus,
depending on whether an object is near or far. This is how we are able to see things. Similarly, we should
develop a mind that can adjust itself to any situation in life. This becomes possible through spirituality.
We need peace in our hearts so that we can adjust to different situations. Only through meditation can
we find true peace.”
“Whenever you feel like it and have the time, sit in solitude and try to visualize everything as pure light.
Look at the vast sky and try to merge in that expansiveness. Look within and observe the thoughts and
trace them back to their source. Give instructions to the mind such as, “Oh mind, why do you crave for
unnecessary things? You think that this will give you happiness and satisfy you. But it is not so. Know
that this will only drain your energy and give you nothing but restlessness and unending tension. Oh
mind, stop this wandering. Return to your source and rest in peace.”

4. PRAYER (Compiled from Amma’s teachings)

What is prayer?
“Prayer is a dialogue with the Beloved within ourselves—our true Self. Prayer is an expression of
humility; it is a way to eliminate the ego. Prayer is not a way of weakness; it is a powerful step toward
God. My children, prayer is not just chanting a mantra. A kind word, a smiling face, compassion – this
is all part of prayer”
“To remember God, you have to forget. To be really focused on God is to be fully and absolutely in the
present moment, forgetting the past and the future. That alone is real prayer.”
Why pray?
“Through our prayers we are trying to imbibe divine qualities; we are trying to realize the Absolute. You
are that Self, the atman. You are not meant to be unhappy, ever. You are not the individual soul. You are
the Supreme Being. Your nature is bliss. This is the purpose of prayer. Real prayer is not just empty
words. Through our devotion, we are not seeking a God who sits somewhere beyond the sky; rather, we
learn to see God in everything. The purpose of prayer is to realize this state.
Our prayers are expressions of our bond with God. During each moment of our prayers, we experience
nothing but bliss. Whether the lover talks to his beloved or she talks to him, it gives them joy. They
won’t feel any discontentment. They won’t feel bored even after hours of talking to each other. We
experience a similar enjoyment when we pray.
Everyone has the innate capacity to swim, but only if we get into the water and practice will we learn
how to swim. Devotion and prayer are the means by which we awaken the Divinity within us.
Remember God in Happiness and Sorrow: “Children, now that you are happy and joyful, do not
forget God. Remember God and pray to God even in times of happiness. Usually people remember God
and pray only when they are in pain, as if God were only a painkiller. Do not be that way. Let prayer
and remembrance of God become part of your daily life. If you pray to God in times of both happiness
and sadness, you will no longer have to experience any suffering. Even if some suffering should come
to you, it won’t appear as suffering. God will look after you.”

5. SATSANG (Compiled from Amma’s teachings)

What is satsang?
“Sat = truth, being; sanga = association with. So satsang means being in the company of a great soul or
the wise; reading spiritual books and also listening to spiritual discourses by a sage or scholar.”
Why Satsang?
“A tonic will improve your health, provided you follow the directions written on the bottle and take the right
dosage. Satsang is like learning those directions, and spiritual practice is like drinking the tonic.
Satsang teaches us about the eternal and the transitory, but only through spiritual practice will we be
able to experience and realize what we have learned.
These activities will help develop your power of discrimination and bring you peace. Personal effort is
also necessary. Haven’t even some of those who were living in evil ways come to the right path through
satsang? Valmiki was a forest dweller who robbed and murdered people. Through satsang and his
subsequent effort, he became a great sage and our first poet. Satsang also had a great effect on Prahlada,
who became the foremost of devotees, despite being born from a lineage of asuras (demons).
If you don’t tune a radio properly, it will only cause a disturbance. When you tune it in the right way,
the music will give you pleasure and a sense of satisfaction. Similarly, people suffer because they fail
to grasp the most important points in life. It is by grasping the key points in life that we can find
happiness, and those principles can be learned through satsang. Listening to spiritual discourses can
help us remove many problems. But if you live close to a spiritual master who abides in the ultimate
Truth, and follow his or her instructions, your life will be ever joyful; you will never fall into danger.
Satsang and spiritual books have the power to turn our minds towards good thoughts. That alone, however,
will not enable us to go forward with steady steps. Ordinary physicians will examine the patient and prescribe
medicines. But if an operation is required, one has to see a surgeon. Likewise, to rid our minds of all the dirt,
and to progress towards the ultimate goal, we have to take refuge in a Guru.”

6. SVADYAYA
What is Svadyaya?
Svadyaya means both “studying the sacred spiritual texts” and “studying one’s self.” Both connotations
apply to the traditional practice of scriptural learning. Studying the wisdom found in the sacred texts,
we learn about ourselves. Svadyaya represents an ongoing process through which we can assess where
we are at a given moment. It is like attuning our inner navigator and finding meaningful answers to
questions: Where am I now and where am I going? What is my direction, and what are my aspirations?
What are my responsibilities? What are my priorities?
Why svadyaya?
Svadyaya brings several benefits; the ultimate aim of Svadyaya being to bring the experience of the
Universal Consciousness, the Self, to our awareness.
Through the sincere and dedicated study of spiritual texts our faulty reasoning and perception can be
purified and through an introspective self-study we know ourselves better.

The better we know ourselves, the better we are able to choose circumstances that are most harmonious
and productive for us, including lifestyle, social interactions, ways of learning and growing. Ultimately,
this allows us to not only experience more joy but also to find ways of contributing to the world that fit
our disposition and therefore are more powerful and beneficial to all.
But just like a meal gulped down, containing incompatible elements, will almost inevitably lead to indigestion
and over a period of time to other problems and imbalances, reading can be healthy or harmful depending on
what we read and how we read. Both the ‘how’ and the ‘what’ need to be considered.
What to read?
It is suggested that in Svadyaya we study the works of great sages. There are in fact literally thousands
of traditional texts that can be considered for the practice. These texts come from all across India, written
in a variety of languages and styles, by different saints and scholars. However Amma says,
“Indiscriminately listening to whoever claims to be a Master and reading books without being selective,
adds to the confusion.” Therefore, it is important to look for inspirational scriptures, readings, poems,
or lectures delivered by those who have acquired the inner knowledge. Then choose from among these
the ones that resonate with you and allow the words to penetrate your heart and carry their energetic
transmission into your very cells to elevate and enlighten you.
Svadyaya is about letting the reading take root in one’s heart and mind. Do not insist that you comprehend
everything upon first reading.Keep a notebook and pause to write in it those passages that one finds
particularly helpful and meaningful. This will help us to internalize and integrate the truths we have
found.
This can also become our private collection of sayings, a source of personal inspiration.
Svadyaya focuses on comprehending transcendent wisdom. The cultivation of that wisdom often takes
years; it is a path, an unfolding. The full moon does not just appear in the sky in an instant; it rises slowly
over the horizon. Similarly, wisdom does not just appear in a blink; it slowly blossoms in our heart. For
this reason, in svadyaya, when we encounter passages we do not understand, we simply hold them for
later consideration, we simply pause, mentally take a breath, confident that as the svadyaya unfolds, and
our understanding deepens and broadens, the meaning will become clear.
Such reading will also require us to question our motives, observe our behaviours and responses to life
Svadyaya helps develop the courage and confidence to make better choices based on seeing ourselves
more clearly.
Practice every day: This is best achieved by setting aside a time of the day in which to practice
Svadyaya. Most people find that either early morning or just before going to sleep are the best times. But
this will vary with individual circumstances. The important thing is to set aside a time for this practice
and stick to it.Next consider the duration of the contemplation; how long should we engage in the
reading? 20 to 40 minutes seems to be a good, rough, guideline.
Next, consider how to keep one’s mind. The object of focus is the book. If the mind wanders, simply
bring the mind back to the words on the page. The mind likes to wander, so this will happen while
engaging in svadyaya. When one notices that the mind has wandered, simply return to the reading, to
the words on the page, without comment or criticism.
Most importantly, Amma says, “When we read sacred books such as the Puranas, we shouldn’t simply
accept the stories at face value. We should go deeper than the surface and try to understand the
underlying principles.”

7. YOGASANA
What is yogasana?
Yogasana is the term for the postures that comprise the branch of yoga that focuses on the physical body.
This branch is called Hatha yoga. It is important to realize, though, that there is more to Hatha yoga than
just the postures. Maintaining proper breathing and meditation practices also are crucial to most forms
of yoga.
Why yogasana?
The body and mind are interdependent instruments that help us lead happy lives. A healthy mind and
body are equally vital for holistic living.
Yoga works at multiple levels — physiological, emotional, mental, intellectual and spiritual. The
benefits of Yogasana practice are immense.
Regular yogasana practice significantly enhances the immune systems, the muscular systems and the
functioning of various organs and internal systems of the body. A major proportion of ailments are
psychosomatic and Yoga helps us address them at the root cause. Yoga relieves stress and promotes a
deeper relaxation while still providing physical exercise. Through its practice we expand our awareness,
gain equanimity of mind and access the full potential that lies within us all.

8. SEVA
What is seva?
Seva is a Sanskrit word meaning ‘selfless service’. Amma says, “It is pure love and selfless service that
sustains this universe. Lending a helping hand to a neglected soul, feeding the hungry, a compassionate smile
towards the sad and dejected, this, is the real service, a manifestation of true love. “
Why do seva?
Amma says, “In this age of selfishness, selfless service (Seva) is the only soap that truly purifies. As
you perform good actions selflessly, true love will blossom, which will purify our emotional mind.”
“It is not enough that you excel in your profession. Set aside a few hours a week for serving the poor
or set aside some money from your earnings. Try to work an extra hour with the intention of directing
that money to the poor.”
“There is a higher purpose in life other than just being born, growing up, getting married, retiring and dying.
One who lives like that is really not much different from a worm living in excreta. If we don’t spend some
time in life helping others, all our achievements become just like a list of zeros. But when we help others, it
is like putting a “1” at the head of that trail of zeros. Helping others is what gives value to life.”
“When a turtle crawls it leaves a trail. We should also leave a trail. Our trail should be our good deeds.
When we look back in reflection on what we have accomplished in life, we should see the tracks of our
good deeds.”
“It is through selfless actions that one becomes qualified to receive God’s grace. Those who perform
selfless actions don’t have to tire themselves looking for God anywhere, for God’s true shrine is the
heart of the person who performs selfless service.”
 4. Ocean of Love: Indian Mahatmas
Understand who is a mahatma and how important is Mahatma’s role in uplifting the individual to eternal
state. Mahatma, is a Sanskrit word means “Great soul” or “great self” (maha, “great”; atman, “self”).
Guru is a Sanskrit term for “teacher” or “master”, especially in Indian religions. The guru-shishya
tradition is the oral tradition or religious doctrine or experiential wisdom transmitted from teacher to
student. The dialogue between guru and disciple is a fundamental component of Sanatana dharma.
Mahatma or Guru can impart transcendental knowledge (vidyā) to his or her disciples.
Brief biography of few Mahatmas

Shri Adi Shankaracharya

Shri Adi Shankaracharya advocated the greatness of the Vedas and was the most famous Advaita
philosopher who restored the Vedic Dharma and Advaita Vedanta to its pristine purity and glory.
Shri Adi Shankaracharya, known as Bhagavatpada Acharya (the guru at the feet of Lord), apart from
refurbishing the scriptures, cleansed the Vedic religious practices of ritualistic excesses and ushered in
the core teaching of Vedanta, which is Advaita or non-dualism for the mankind. Shankara restructured
various forms of desultory religious practices into acceptable norms and stressed on the ways of worship
as laid down in the Vedas.

Sri Shankara’s Childhood

Adi Shankara was born in a Brahmin family circa 788 AD in a village named Kaladi on the banks of
the river Purna (now Periyar) in the Southern Indian coastal state Kerala. His parents, Sivaguru and
Aryamba, had been childless for a long time and the birth of Shankara was a joyous and blessed occasion
for the couple. Legend has it that Aryamba had a vision of Lord Shiva and promised her that he would
incarnate in the form of her first-born child.
Shankara was a prodigious child and was hailed as ‘Eka-Sruti-Dara’, one who can retain anything that
has been read just once. Shankara mastered all the Vedas and the six Vedangas from the local gurukul
and recited extensively from the epics and Puranas. Shankara also studied the philosophies of diverse
sects and was a storehouse of philosophical knowledge.

Philosophy of Adi Shankara

Sri Shankara spread the tenets of Advaita Vedanta, the supreme philosophy of monism to the four
corners of India with his ‘digvijaya’ (the conquest of the quarters). The quintessence of Advaita Vedanta
(non-dualism) is to reiterate the truth of reality of one’s essential divine identity and to reject one’s
thought of being a finite human being with a name and form subject to earthly changes. According to
the Advaita maxim, the True Self is Brahman (Divine Creator). Brahman is the ‘I’ of ‘Who Am I?’ The
Advaita doctrine propagated by Shankara, views that the bodies are manifold but the separate bodies
have the One Divine in them.
The phenomenal world of beings and non-beings is not apart from the Brahman but ultimately become
one with Brahman. The crux of Advaita is that Brahman alone is real, and the phenomenal world is
unreal or an illusion. Through intense practice of the concept of Advaita, ego and ideas of duality can be
removed from the mind of man. The comprehensive philosophy of Shankara is inimitable for the fact
that the doctrine of Advaita includes both worldly and transcendental experience
One should learn to distinguish knowledge (jnana) from avidya (Ignorance) to realize the True Self or
Brahman. He taught the rules of Bhakti yoga and Karma to enlighten the intellect and purify the heart
as Advaita is the awareness of the ‘Divine’.
Shankara developed his philosophy through commentaries on the various scriptures. It is believed that
the revered saint completed these works before the age of sixteen. His major works fall into three distinct
categories - commentaries on the Upanishads, the Brahmasutras and the Bhagavad Gita.

Shankaracharya’s Seminal Works

The most important of Shankaracharya’s works are his commentaries on the Brahmasutras -
Brahmasutrabhashya - considered the core of Shankara’s perspective on Advaita, and BhajaGovindam
written in praise of Govinda or Lord Krishna - a Sanskrit devotional poem that forms the center of the
Bhakti movement and also epitomizes his Advaita Vedanta philosophy.

Shankaracharya’s Monastic Centers

Shri Shankaracharya established four ‘mutts’ or monastic centers in four corners of India and put his
four main disciples to head them and serve the spiritual needs of the ascetic community within the
Vedantic tradition. Each mutt was assigned one Veda. The mutts are Jyothir Mutt at Badrinath in
northern India with Atharva Veda; Sarada Mutt at Sringeri in southern India with Yajur Veda;
Govardhan Mutt at JaganathPuri in eastern India with Rig Veda and Kalika Mutt at Dwarka in western
India with Sama Veda. It is believed that Shankara attained heavenly abode in Kedarnath and was only
32 years old when he gave up his physical body.

Sri Ramakrishna
Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of
Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and
virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From
early days, he was disinclined towards formal education and worldly affairs. He was, however, a talented boy,
and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was also
very often found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while
watching a flight of white cranes moving against the background of black clouds. This tendency to enter into
ecstasy intensified with age. His father’s death when he was seven years old served only to deepen his
introspection and increase his detachment from the world.

As a Priest at Dakshineswar Temple

When Sri Ramakrishna was sixteen, his brother Ramkumar took him to Kolkata to assist him in his
priestly profession. In 1855 the Kali Temple at Dakshineswar built by Rani Rasmani was consecrated
and Ramkumar became the chief priest in that temple. When he died a few months later, Ramakrishna
was appointed the priest. Ramakrishna developed intense devotion to Mother Kali and spent hours in
loving adoration of her image, forgetting the rituals of priestly duties. His intense longing culminated in
the vision of Mother Kali as boundless effulgence engulfing everything around him.
Intense Spiritual Practices
Sri Ramakrishna’s God-intoxicated state alarmed his relatives in Kamarpukur and they got him married
to Saradamani, a girl from the neighbouring village of Jayrambati. Unaffected by the marriage, Sri
Ramakrishna plunged into even more intense spiritual practices. Impelled by a strong inner urge to
experience different aspects of God, he followed the various paths described in the scriptures, with the
help of a series of Gurus, and realized God through each of them. The first teacher to appear at
Dakshineswar (in 1861) was a remarkable woman known as Bhairavi Brahmani who was an advanced
spiritual adept, well versed in scriptures. With her help Sri Ramakrishna practised various difficult
disciplines of the Tantrik path and attained success in all of them. Three years later came a wandering
monk by name Totapuri, under whose guidance Sri Ramakrishna attained Nirvikalpa Samadhi, the
highest spiritual experience mentioned in the scriptures. He remained in that state of non-dual existence
for six months without the least awareness of even his own body.
Following Other Faiths
With his unquenchable thirst for God, Sri Ramakrishna glided through the paths of Islam and
Christianity also, and attained the highest realization through each of them in a short span of time. He
looked upon Jesus and Buddha as incarnations of God and venerated the ten Sikh Gurus. He expressed
the quintessence of his twelve-year-long spiritual realizations in a simple dictum: Yato mat, tato path
“As many faiths, so many paths.” He now habitually lived in an exalted state of consciousness in which
he saw God in all beings.
Worshipping His Wife
In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her
cordially and taught her how to attend to household duties and at the same time lead an intensely spiritual
life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple.
Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital
relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained
a Sannyasin (Monk), and he observed the basic vows of a monk to perfection. But outwardly he lived
like a lay man, humble, loving and with childlike simplicity.
Contact with Some Notables
Sri Ramakrishna’s name as an illumined saint began to spread. Mathur once convened an assembly of
scholars, and they declared him to be not an ordinary human being but the Avatar of the Modern Age.
In those days the socio-religious movement known as BrahmoSamaj, founded by Raja Ram Mohan Roy,
was at the height of popularity in Bengal. Sri Ramakrishna came into contact with several leaders and
members of BrahmoSamaj and exerted much influence on them. His teaching on harmony of religions
attracted people belonging to different denominations, and Dakshineswar became a veritable Parliament
of Religions.
Coming of the Devotees
As bees swarm around a fully blossomed flower, devotees now started coming to Sri Ramakrishna. He divided
them into two categories. The first one consisted of householders. He taught them how to realize God while
living in the world and discharging their family duties. The other more important category
was a band of educated youths, mostly from the middle class families of Bengal, whom he trained to
become monks and to be the torchbearers of his message to mankind. The foremost among them was
Narendranath, who years later, as Swami Vivekananda, carried the universal message of Vedanta to
different parts of the world, revitalized Sanatana Dharma, and awakened the soul of India.

The Gospel of Sri Ramakrishna

Sri Ramakrishna did not write any book, nor did he deliver public lectures. Instead, he chose to speak
in a simple language using parables and metaphors by way of illustration, drawn from the observation
of nature and ordinary things of daily use. His conversations conversations were noted down by his
disciple Mahendranath Gupta who published them in the form of a book, Sri Sri Ramakrishna
Kathamrita in Bengali. Its English rendering, The Gospel of Sri Ramakrishna, was released in 1942; it
continues to be increasingly popular to this day on account of its universal appeal and relevance.

Last Days
The intensity of his spiritual life and untiring spiritual ministration to the endless stream of seekers told
on Sri Ramakrishna’s health. He developed cancer of the throat in 1885. He was shifted to a spacious
suburban villa where his young disciples nursed him day and night. He instilled in them love for one
another, and thus laid the foundation for the future monastic brotherhood known as Ramakrishna Math.
In the small hours of 16 August 1886 Sri Ramakrishna gave up his physical body, uttering the name of
the Divine Mother, and passed into Eternity.

Sri Ramana Maharishi

Early Life
ArudraDarshanam, a festival that commemorates the manifestation of Lord Siva as Nataraja, the Lord
of Cosmic Dance, was being celebrated with great ardor in the Bhuminatha temple in Tiruchuzhi, South
India, on December 29, 1879. The decorated icon of Lord Siva was ceremoniously carried in procession
through the streets during the day and late into the night. Just as the Deity re-entered the temple past
midnight on December 30th at 1:00AM, the first cry of a baby boy was heard in a house adjacent to the
temple. The fortunate parents were SundaramIyer and his wife Alagammal. The newborn child received
the name Venkataraman and was later known as Bhagavan Sri Ramana Maharshi. As the child was being
born, the new born was enveloped in light.
Venkataramanan’s early childhood was quite normal. He joined others of his age in fun and frolic. When
Venkataraman was about six years old he made boats out of old legal papers belonging to his father and
floated them in water. When his father reprimanded him, the boy left home. After a long search the priest
of the temple found the boy hiding behind the statue of the Divine Mother. Even as a child he sought
solace in the Divine Presence when troubled by the world.
Venkataraman completed elementary school in Tiruchuzhi and moved to Dindigul for further schooling. In
February 1892, his father died and the family was broken up. Venkataraman and his elder brother went to
live with their paternal uncle Subbier in Madurai, while the two younger children remained with the mother.
Initially Venkataraman attended Scott’s Middle School and later joined American Mission High school. The
boy preferred playing sports with his friends over his schoolwork. He had an amazingly retentive memory
which enabled him to repeat a lesson after reading it once. When he read for
first time the Periyapuranam, the life stories of the sixty-three saints, he was overwhelmed with
ecstatic wonder that such love, faith, and divine fervor was possible.

Death Experience
The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth
for no apparent reason was overwhelmed by a sudden, violent fear of death. The shock of the fear of
death drove his mind inwards and he asked himself ‘Now death has come; what does it mean? What is
it that is dying? This body dies.’ Then he dramatized the occurrence of death and said himself, ‘this body
is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the
death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality
and even the voice of the ‘I’ within me, apart from it. So I am spirit transcending the body. The body
dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit. ‘I’
is something very real, the only real thing about my present state, and all the conscious activity connected
with my body is centered on that ‘I’. All this was not dull thought; it flashed through him vividly as
living truth which he perceived directly, almost without thought-process. From that moment onwards he
focused attention on this ‘I’ by a powerful fascination. Fear of death had vanished once and for all.
Absorption in the Self continued unbroken from that time on.

Journey Home
On August 29th while working on a grammar assignment, Venkataraman suddenly realized the futility of it
all, pushed the papers away and sitting cross legged entered into deep meditation. His brother Nagaswami
who was observing him, remarked caustically, “What use is all this to such a one?” Recognizing the truth of
his brother’s criticism, Venkataraman resolved to secretly leave home. Three days after leaving home,
September 1st 1896 morning Venkataraman arrived at Tiruvannamalai station. With quick steps his heart
throbbing with joy, he hastened straight to the great temple. In mute sign of welcome, the gates of the three
high compound walls and all the doors, even that of the inner shrine, stood open. There was no one else inside,
so he entered the inner shrine alone and stood overcome before His father Arunachala. “I have come at your
call, Lord. Accept me and do with me as you will.”
At Arunachala
From the day he arrived in 1896 until his Mahanirvana, Ramana never left his beloved Arunachala. He shifted
to an underground vault known as Patala Lingam, where the sunlight never penetrated. Without moving he
sat deeply absorbed in the Self and was unaware of being bitten up by the ants and vermin living there. The
youth was so absorbed in the Effulgence of Bliss that he didn’t even realize when some devotees finally came,
lifted him out of the pit and brought him to the nearby Subrahmanya shrine
For about two months he stayed in that shrine paying no attention to his bodily needs. To make him eat, food
had to be forcefully put into his mouth. Fortunately someone was always there to take care of him.
Ramana lived in different caves on the slopes of Arunachala. The cave where Ramana stayed longest
(17 years), Virupaksha Cave, is on the south-east slope. During the early years on the Hill, Ramana was
mostly silent. His radiance had already drawn a group of devotees around him. Not only seekers of Truth
were drawn to him but also simple people, children, and even animals. Young children from the town
would climb up the hill to Virupaksha Cave, sit near him, play around him, and then go back feeling
happy. Squirrels and monkeys would come up to him and eat out of his hand.
Ramana’s mother visited him several times. On one occasion she fell ill and suffered for a few weeks with
symptoms of typhoid. Ramana composed a hymn in Tamil beseeching Lord Arunachala to cure her of her
disease. He also showed great solicitude in nursing her back to health. Alagammal recovered and went back
to Manamadurai. In the beginning of 1916 Algammal came back to Tiruvannamalai determined to spend the
rest of her life with Ramana. A little later her youngest son, Nagasundaram followed her. Soon after his
mother’s arrival, Ramana moved from Virupaksha to Skandasramam, a little higher up the Hill. Here, Mother
received intense training in spiritual life. She started to cook for the small group of devotees who were staying
there. Nagasundaram became a sannyasin, assuming the name Niranjanananda Swami. In 1922 and
Alagammal attained liberation at the moment of death, through the effort and grace of her son. As tradition
demands in the case of a liberated being, Algammal’s body was not cremated but buried. Since no burial is
allowed on the Hill she was interred at its foot on the southern side. It was less than an hour’s walk down
from Skandasramam, and Ramana would go there frequently, until one day he settled for good. Thus Sri
Ramanasramam came into being. He said: “Not of my own accord I moved from Skandasramam. Something
placed me here and I obeyed.”
In 1949 it was detected that Ramana had sarcoma in his left arm. In spite of intense medical care, on
April 14, 1950 it was apparent that his physical end was near. In the evening, as the devotees sat on the
verandah outside the room which had been specially built for Bhagavan’s convenience during his
illness, they spontaneously began singing “Arunachala Siva” (The Marital Garland of Letters). On
hearing it Ramana’s eyes opened and shone. He gave a brief smile of indescribable tenderness. From
the outer corners of his eyes tears of bliss rolled down. One more deep breath and no more. At that
very moment 8:47 p.m. what appeared to be an enormous star trailed slowly across the sky passing to
the north-east towards the peak of Arunachala. Many saw this luminous body in the sky, even as far
away as Bombay and struck by its peculiar appearance and behavior, they ascribed this phenomenon to
the passing of their Master.

Ocean of Love: AMMA

To know about Amma, the chancellor of Amrita Vishwa Vidyapeetham
To understand about the philosophy of education, in Amma’s view.
Amma is the guiding light of Amrita University. Amma’s words for the youth, her thoughts and values
for education and research, has helped shape the university’s mission and vision.

Amma’s Dream
“Everyone in the world should be able to sleep without fear, at least for one night. Everyone should be
able to eat to his fill, at least for one day. There should be at least one day when hospitals see no one
admitted due to violence. By doing selfless service for at least one day, everyone should help the poor
and needy. It is Amma’s prayer that at least this small dream be realized.” –Amma

About Amma
Mata Amritanandamayi devi - (born Sudhamani Idamannel; 27 September 1953), is known throughout the
world as Amma, or Mother, for her selfless love and compassion toward all beings. Her entire life has been
dedicated to alleviating the pain of the poor, and those suffering physically and emotionally. Amma was
deeply affected by the profound suffering she witnessed. According to Hinduism, the suffering of the
individual is due to his or her own karma — the results of actions performed in the past. Amma accepted this
concept, but she refused to accept it as a justification for inaction. Amma contemplated the principle of karma
until she revealed an even more profound truth, asking a question she continues to ask each of us today. “If
it is one man’s karma to suffer, isn’t it our dharma (duty) to help ease his suffering and pain?”

My religion is Love
Regarding her embracing of others, Amma commented, “I don’t see if it is a man or a woman. I don’t see
anyone different from my own self. A continuous stream of love flows from me to all of creation. This is my
inborn nature. The duty of a doctor is to treat patients. In the same way, my duty is to console those who are
suffering.” She has never asked anyone to change their religion, does not ask anyone to believe in God or to
change their faith, but only to contemplate the essential principles of their own faith and to try to live
accordingly and also to inquire into their own real nature, and to believe in themselves. Amma’s teachings
are universal. Whenever she is asked about her religion, she replies that her religion is Love.
“Love is our true essence. Love has no limitations of caste, religion, race or nationality. We are all
beads strung together on the same thread of love.” —Amma
“Experiencing her oneness with all of creation, Amma realized that her purpose in life was to uplift
ailing humanity. It was then that Amma started this spiritual mission, spreading this message of Truth,
love and compassion throughout the world, by receiving one and all.” —Amma
Today, Amma spends most of the year travelling throughout India and the world in order to uplift suffering
humanity through her words and the comfort of her embrace. Her ashram is home to around 3,000 people,
and thousands more visit every day from all over India and the world. Ashram residents and visitors alike
are inspired by Amma’s example and dedicate themselves to serving the world. Through Amma’s vast
network of charitable projects, they build homes for the homeless, give pensions to the destitute and provide
medical care for the sick. Countless people all over the world are contributing to this loving endeavor.
Amma’s Darshan
Amma has been giving darshan since her late teenage years. As to how this began, Amma says, “People used
to come and tell me their troubles. They would cry and I would wipe their tears. When they fell weeping into
my lap, I used to hug them. Then the next person too wanted it. And so the habit picked up.” Amma has
embraced more than 34 million people throughout the world for over 30 years. When asked, in 2002, to what
extent she thought her embraces helped the ills of the world, Amma replied, “I don’t say I can do it 100
percent. Attempting to change the world [completely] is like trying to straighten the curly tail of a dog. But
society takes birth from people. So by affecting individuals, you can make changes in the society and, through
it, in the world. You cannot change it, but you can make changes. The fight in individual minds is responsible
for the wars. So if you can touch people, you can touch the world.” Sometimes Amma gives darshan
continuously for more than 20 hours. When asked where she gets the energy to help so many people, she
answers: “Where there is true love, anything is effortless.”

Bhajans
In today’s world, it is often difficult for people to get one-pointed concentration in meditation, but this
concentration can be attained much easier through devotional singing. It is beneficial for the singer, the
listeners, and nature as well. Later when the listeners reflect on the songs, they will try to live in
accordance with the lessons enunciated therein. Amma has recorded more than 1,000 bhajans in 35
languages. She has also composed dozens of bhajans and set them to traditional ragas.
Amma’s Teachings
Amma accepts the various spiritual practices and prayers of all religions as but various systems for the single
goal of purifying the mind. She stresses the importance of meditation, performing actions as karma yoga
(selfless service) and cultivating divine qualities such as compassion, patience, forgiveness, self-control, etc.
Amma says, “Karma (action), jnana (knowledge) and bhakti (devotion) are all essential. If the two wings of
a bird are devotion and action, knowledge is its tail. Only with the help of all three can the bird soar into the
heights”. In the book The Timeless Path, Swami Ramakrishnananda Puri, one of Amma’s senior disciples,
writes: “The spiritual path inculcated by Amma is the same as the one presented in the Vedas and recapitulated
in subsequent traditional scriptures such as the Bhagavad Gita.”

Educational activities-Amrita Educational Institutions, the temples of learning

“Youngsters need to understand the purpose of life. They need courage and wisdom to face the challenges of
life. With that understanding they become the light of the world. If we care for them responsibly, molding
their whole character with love, then the future of the world will be safe.” – Amma

Education for Everyone

Amma has established a vast network of educational institutions that provide the most modern
educations while imparting the traditional values of Indian culture.Amma set up her first educational
facility in 1987-the Amrita Vidyalayam primary school in Kodungallur, Kerala. Since then, the Mata
Amritanandamayi Math has established more than 60 education facilities throughout India, including
engineering, management, journalism, IT and medical schools. Today, the majority of these are part of
Amrita Vishwa Vidyapeetham (Amrita University). Math has founded and manages a wide range of
educational institutions for the under privileged and disadvantaged sections of society also.
Furthermore, Math is providing 32,000 scholarships to disadvantaged children, many of whom have lost a
parent due to suicide or have a parent suffering from AIDS. Vidyamritam, the scholarship program is
currently running in Maharashtra, Andhra Pradesh, Karnataka and Kerala. It was originally started as part of
campaign to control India’s problem of farmer suicide, by providing children of agricultural families a
means to education. The stated goal is to eventually provide 100,000 such scholarships throughout India.

Research for a Better World

Research and development of Amrita Vishwa Vidyapeetham, is in disciplines including nano
technology, biotechnology, robotics and satellite-enabled software solutions. The stated goal behind the
research is: “To harness the power of modern technology to provide effective, targeted aid to
communities and individuals in crisis.” Projects include a sensor network system for landslide detection,
a high-quality low-cost insulin pump for diabetics, a system for early-cancer detection and stem-cell
research. Sakshat Amrita Vocational Education (SAVE) - provide vocational training to remote and
impoverished areas through haptic devices. Amrita Virtual Interactive E-learning World (AVIEW) -a
teacher at one location to connect with students at another place, using Internet and satellite connectivity.
Lectures are recorded and can be viewed later.
Amma’s Philosophy on Education
The age-old values always sustained and nourished our society and life on this planet earth and these
values serve as the very foundation of a harmonious existence between humans and all of nature,
including the plant and animal kingdom. Everyone knows the goal of education is not to create a
generation only capable of understanding the language of machines. Education should help us attain
samskara, the spiritual culture. If “culture” merely denotes a refined sense of judgment regarding fashion
and cuisine, we don’t need education to cultivate it. Even the so-called “uncivilized” are proud of their
food and clothing.
Spirituality is not something which is separate from life. By thinking, spirituality as not part of life we
disconnect the external from the internal. The majority of the problems we see in today’s world are due
to this unhealthy attitude. It is important to create a balance between the external and the internal, the
body and the soul. Just as we need our right and left legs to walk properly, spiritual understanding and
material knowledge should go hand in hand. While striving to acquire education, a degree and the
qualifications to earn a good living, we should understand that education for life is an entirely different
thing. Education for life is spirituality-practicing values such as love, compassion, patience, forgiveness,
etc. This alone will create a deep sense of responsibility towards our fellow human beings, nature and
the world as a whole.

Amma’s vision for Amrita Vishwa Vidyapeetham

“While aiming academic excellence and opening new avenues for students to perform in the world using their full
potential and talents, the institute should also be able to help students to have a better understanding about life
from a spiritual point of view. Contrary to the common belief that the only purpose of education is to gain material
achievements and prosperity, the institute should create an atmosphere to help students understand that serving
the society with a selfless attitude is also of prime importance. The world should know that a life of material
prosperity well-supported by spiritual goals is very much possible, and that this kind of life alone will
enable humanity to realize the dream of peace and happiness while living in the modern-day atmosphere
of cut-throat competition and selfishness. Further Amma would like the institute to give prime importance
to research activities in all areas of science and technology and thereby work for the uplift of society as
a whole. Amma says, if the institute moves ahead upholding these principles, it will become a center of
excellence and a model for the entire world”.

Excerpts from an article on Amma by Dr Venkat Rangan, Vice Chancellor, Amrita

University
As the chancellor of Amrita Vishwa Vidyapeetham, Amma is our source of inspiration, guidance, energy
and nourishment. As a student here, each one of you is extremely fortunate. At what other university
does every student have direct access to the chancellor? In Amma, not only do we have a chancellor
with whom we can discuss our educational concerns, but also a loving mother ever ready to listen to our
personal problems and difficulties.
Furthermore, Amma’s embrace has the potential to transform us from ordinary to extraordinary. You
may ask, “What could possibly happen during the few seconds of Amma’s embrace?” We all know two
computers can connect via a high-speed network. These days, we speak of information transfer in terms
of gigabytes-i.e., one¬billion bytes per second. At this speed, a 1,000-page encyclopaedia (with 20 lines
per page, eight words per line, eight characters per word, and eight bytes per character) can be
transmitted in less than a 100th of a second! Computer programmers know that, regardless of how
powerful a computer might be, it is really just a high-speed idiot. If two such ‘idiots’ can exchange an
entire encyclopaedia in a few milliseconds, imagine how much more Amma, who is one with the
Universal Intelligence, can bestow upon us during her embrace!
I am reminded of an observation made by a distinguished scientist who once visited our university. He
remarked that, ostensibly, no one’s life could present more obstacles than Amma’s, she was born into a
family of meagre income---economic barrier. She was born into the fisherman community--- caste
barrier. Instead of a metropolis like New York or Mumbai, she was born in a remote Kerala village--
regional barrier. She only studied up to the fourth standard--educational barrier. She speaks only
Malayalam--Ian-¬guage barrier. Her skin is dark---colour barrier. And finally, being a woman, she faced
gender barrier. Despite all these barriers and obstacles, Amma was still able to ‘conquer’ the world
through her divine and selfless love. Can one ask for a more inspiring role model.
 5.Indian Approach Towards Life – Prurusharthas

GOALS OF LIFE
“Purushartha,” in Sanskrit, means what we desire or pray for. Thus, the word signifies all goals of human
endeavour. The word is also commonly used to mean “self-effort,” namely, what people strive for. In
Sanatana Dharma this word is used specifically to indicate the set of four goals, namely, dharma, artha,
kama and moksha, under which all human desires can be classified.
There is a mistaken notion among many that the Vedic Culture or Sanatana Dharma is against worldly
success or wealth or fulfilling one’s desires. This is far from being true. Sanatana Dharma promotes
excellence in all spheres of life- in one’s education, in ones’ earning of wealth, in one’s fulfillment of
desires- provided these are done ethically and with wisdom.
Sanatana Dharma appreciates the fact that man is a complex being – he needs intellectual satisfaction to
quench his thirst for knowledge, he needs emotional support and peace of mind, he needs to find creative
outlets for his talents, and he needs means of physical sustenance and conveniences for his bodily
existence, and above all he needs spiritual upliftment and a means to find the Ultimate Truth. Thus, in
order to satisfy such various needs, Sanatana Dharma lays down four legitimate aims for Man that all
men can rightfully seek, that all humans can strive for as a birthright- These four aims are what are known
as the “Purusharthas” – Dharma, Artha, Kama, and Moksha. These four are responsible for balance in
human life and make life a rich and rewarding experience.

Dharma
The first of the goals is dharma, a word which is difficult to translate in English. It has been variously
translated as virtue, duty, faith, religion, righteousness, sacred law justice, and ethics and so on. Dharma,
as a purushartha, means a way of life, enjoined by our scriptures and governed by a set of values and
virtues, which, if followed by all, can make everyone’s life happy and beautiful. The pursuit of dharma
is not opposed to the pursuit of artha and kama. Desire for wealth to fulfil one’s legitimate needs, and
efforts to earn such wealth by righteous means are sanctioned by dharma. Dharma is defined as the one
which upholds and regulates (dharayathi ithi dharma). In a wider sense dharma is a binding force which
upholds and regulates the entire creation just as the gravitational force controls and holds the material
universe as one piece. It is the divine constitution that defines our roles and responsibilities, our social
and moral order, our purpose and goals and the rewards and the results those are appropriate for our
actions.
Sanatana Dharma emphasizes the relative nature of Dharma, and does not recognize absolute good or
evil; evil may be described as what is less good. One cannot stipulate what is absolutely good or evil for
all men at all times. The attempts to do so, and to judge all people by a single concept of Dharma or
impose upon all a single idea of righteousness, has been the cause of much injustice to humanity. A
soldier unsheathes his sword to vindicate law and justice, whereas a saint lays down his own life for the
same purpose.
Pursuit of dharma not only disciplines a person’s pursuit of artha and kama, but also purifies his or her
inner being, thus making it fit for moksha.
Manusmriti says, “Dharma eva hato hanti / Dharmo rakshati rakshitah” (One who destroys Dharma is
destroyed by Dharma / One who protects Dharma is protected by Dharma). If we choose to live a life
guided by the principles of Dharma, then we are assured of that protection.

Artha
Artha is the pursuit of material wealth, which brings material comforts to a person. Artha is legitimate;
money is indispensable in the present state of society. Voluntary poverty, as practised by religious
mendicants, is something quite different; pious householders provide for the monks’ few necessities in
recognition of their efforts to keep alive the highest spiritual ideal. But a man of the world without money
is a failure; he cannot keep body and soul together. Furthermore, money is needed to build hospitals,
schools, museums, and educational institutions, which distinguish a civilized from a primitive society.
Money gives leisure, which is an important factor in the creation of culture. But money must be earned
according to Dharma; otherwise it debases a man by making him greedy and cruel.
Acquiring wealth for the family and for oneself is not sin but taking what does not belong to oneself, is.
The important thing to remember is not to be attached to the possession or attainment of wealth. It can
be either transcended or sought with detachment, and with awareness.

Kama
Kama in a broad sense means desire. We are expected to fulfill our desires by performing our obligatory
duties in the right manner and not by neglecting them. The way of dharma also becomes the way of
fulfilment of desires. In Sanatana Dharma there is provision for that, so long as it is not in conflict with
the principles of Dharma and used for the family and social order, within the boundaries established by
tradition, social norms and scriptures.
Generally, most people seek artha and kama all the time, without limit, never satisfied with what they
have. Such is greed. The greed of some results in deprivation of others and consequent hardship, injustice
and conflict in society. It is said that wealth in society is like blood in the body. It must circulate
everywhere. If not, the starved part gets diseased and endangers the whole. Hence the need for controlling
or regulating people’s pursuit of artha and kama. Sanatana Dharma advocates moderation and balance in
the pursuit of material and spiritual goals.

Moksha
Moksha, in Sanskrit, signifies absolute freedom (liberation) from all misery, and the attainment of eternal
bliss – i.e. pure, unfragmented happiness and peace.
Man, who in essence is Divine, cannot be permanently satisfied with worldly experiences. The enjoyment
of desires cannot be satisfied by enjoyment, any more than fire can be quenched by pouring butter into
it; the more they are fulfilled, the more they flare up. Nor can man attain his divine stature through correct
social behaviour, economic security, political success, or artistic creation. Charity for the needy may be
a corrective for selfishness, but cannot be the ultimate goal of his soul’s craving. Even patriotism is not
enough: as history shows, undue emphasis on patriotism was a major cause of the downfall of the Greek
citystates.After fulfilling all his worldly desires and responsibilities a man still wants to know how he
can suppress his inner restlessness and attain peace. So at last he gives up attachment to the world and
seeks freedom through the knowledge of the self.
Dependence on anything is bondage. We, in general, are dependent on so many things in life. For
example, an invalid person is physically dependent, an unemployed person is economically dependent,
one desiring love and appreciation from others is emotionally dependent, one who is unable to think and
decide for oneself is intellectually dependent, and the populace is politically dependent on government.
There is hardly anyone who does not want to be free from sorrow. Mukthi however is not freedom from
ordinary sorrow but from the very possibility of being reborn. Mukthi is an absolute value. The lower
three values may be regarded as an instrumental values.
When we follow Dharma, in our performance of duties and seek Artha and Kama in a proper manner,
our minds are purified and we learn that there is something more to life than these. We learn the
limitations of Artha and Kama, and we get ready to seek the highest of all values -Moksha, which is the
ultimate or supreme goal of all of us – paramapurushartha.

Need for Satguru to attain liberation

For most of us, whether we want to learn to speak, read, write, play a musical instrument, learn a
trade or new skill teacher is essential. Similarly, in spirituality, the great ones that have walked the
path before us and have realised themselves, are essential to help us along our paths to Self-
realisation.
 6. Man's association with Nature
Introduction

The original inhabitants of the Indian sub-continent worshipped natural phenomena, heavenly bodies and
nature in all her manifestations. They lived in perfect harmony with nature because they considered
themselves part of nature and understood their interdependence with the vegetation, the fauna, the rivers,
the hills and the mountains for their well being and survival. They respected nature. As yet, our history
can be traced back only to the Vedic period. Vedic Indians understood the need to respect, worship and
conserve the bounties of nature. Today as humanity faces an environmental disaster for reasons such as
climatic change due to global warming, the situation demands a return to our ancestors’ attitude towards
nature, if not for the same reasons, for our very survival.

Vedic veneration of Mother Nature:

Sanathana Dharma puts forward the concept that all matter, animate and inanimate, is a manifestation of
Divinity, Cosmic Consciousness or Brahman and is, therefore, worthy of worship. This is not merely a
theoretical concept but the actual experience of Self-realized sages and saints. Thus, while God is One,
He can be worshiped in and through a variety of forms (the various deities) and in all of nature. Sanskrit
literature, both scriptural and classical is full of passages describing the bounties of nature and their
sacredness. India’s link with nature is an ancient one. In the Rig Veda the whole cosmos is seen as a
thousand branched tree. The Bhagavad Gita gives a symbolic image of the cosmos as an inverted
ashwatta (pipal) tree, with its roots pointing towards the sky (Brahman) and the branches towards the
earth (the diversity of the universe) and, therefore, one who worships the ashawatta worships the
universe. In ayurveda, all medical plants are treated with great reverence. The Vedas and classical
Sanskrit literature also give evidence of the existence of large sacred groves and wild life sanctuaries.
Mountains were considered to be the abode of gods. Rivers are the gift of gods and some important ones
are associated with gods and goddesses. E.g. the Ganga, the Yamuna, the Saraswati, the Krishna. Amma
says, “By worshipping Mount Govardhana, Lord Krishna taught us a great lesson: to make Nature
worship part of our daily life. He asked his people to worship Mount Govardhana because it protected
them. Similarly Lord Rama, before building the bridge across the sea, did three days of severe penance
to please the ocean. Even Mahatmas give so much respect and regard for Nature and seek her blessings
prior to commencing any action. In India, there are temples for birds, animals, trees and even for lizards
and poisonous snakes. This is to emphasize the great significance of the connection between humans and
Nature.”

Sacred Animals:

By recognizing the divinity in animals, Indian tradition has considered animals as sacred. Even as little
children, we grow up with stories of Ganesha, the elephant headed god and Hanuman the monkey god.
Several animals have also been chosen as vahanas (vehicles) of various deities.
e.g. Garuda (the eagle) the vahana of Vishnu, Nandi (the bull) the vahana of Shiva, the lion the vahana
of Durga. This association of animals with Gods and Goddesses fosters a sense of reverence towards all
life.

Sacred Gardens:
Sacred Gardens were the cultivated and aesthetically landscaped gardens used for meditation and other
spiritual practices and also for celebrating festivals. Indian scriptures and literature give detailed
description of elaborately designed gardens with their variety of flowers, lotus ponds, fruit trees, creepers
and many shade giving trees. Some types of sacred Gardens are Nandavanam (for eg, the
Tirunandavanam attached to the Ranganathar temple at Srirangam), Bagh (Bagicha) in North India with
a separate area is earmarked for a temple of the village deity, and Buddhist Garden, meant for meditation
and other spiritual practices.
Sacred Groves:
Sacred Groves were patches of natural vegetation. They consisted of either a few trees or forests of a few
acres. These groves were generally dedicated to the local deities, (eg. Ayyanar and Amman) or tree spirits
(Vanadevatas). These groves were protected and preserved by local communities from generation to
generation because of their religious significance and traditional rituals that were performed there. The
ecological significance of sacred groves was that they helped in conservation of biodiversity, renewal of
aquifers (ponds, streams, springs etc) and prevented soil erosion.

Sacred Trees and plants:

Trees and plants have been traditionally considered sacred. In most temples, there is a sacred tree and
devotees circumambulate the tree with reverence, just as they go around the diety of the temple. Some
trees are closely associated with the forms of God. For eg, the Bilva tree and Rudraksha tree with Lord
Shiva, the Neem tree with Mariamman and the Tulsi with Lord Vishnu. In many Hindu homes, there can
be a tulsi plant, which is considered sacred. Gautama Buddha attained enlightenment under Peepal tree,
and hence it is revered. In modern society, due to the lack of such regard and respect for trees, there is a
widespread felling of trees, leading to deforestation and associated environmental problems. Clearly,
there is a need to protect the trees, for they nourish and support all humanity by providing oxygen, the
very breath of life. Soil conservation, prevention of floods, and securing rainfall are some of the benefits
of forests and trees. Rainforests in tropical countries are home to an amazing number of species, and are
vital for preserving bio-diversity. Ancient Indians had a deep understanding of the intricate web of life,
and of how all life is interdependent. It is time to go back to our roots!

Sacred Mountains:
Like some of the most dramatic and breath taking natural features of the landscape, mountains have an
extraordinary power to evoke spirituality. There are a number of important temples throughout India that
have been constructed on mountain peaks. Bhadrinath, Amarnath, Palani, Tirupathi, Sabarimala, the list
is endless. Mount Kailash in the Himalayas is regarded as the abode of Lord Shiva, while Arunachala
(Tiruvannamalai) is revered as the very form of Lord Shiva. Tiruvannamalai was also the abode of the
great sage, Sri Ramana Maharshi.

Sacred Rivers and Tanks:

In India, rivers have been worshiped from time immemorial. Since water is indispensible to all creatures
and rivers in particular have an important part to play in sustaining life, they are considered sacred and
are associated with gods and goddesses. For example, the Ganga is considered as emanating from the
matted locks of Lord Shiva, and is a symbol of wisdom and purity. To foster the feeling of sanctity
towards water, it is common for many temples to have a sacred tank, and an annual festival is conducted
in the temple tank. Today, there is so much pollution of our rivers and other water bodies, and industrial
wastes containing harmful chemicals are dumped into them. It is time to value the importance of water.

Places of pilgrimage:
There are many sacred pilgrimage sites in India, located in scenic places of astonishing natural beauty.

Right from the very top (Gangotri, Yamunotri, Kedarnath, Badhrinath, Rishikesh, Haridwar), to the very
tip (Kanyakumari, Rameshwaram), India is blessed with such holy places that the face of God is revealed
through the beauty of nature! The Matts established by Adi Sankaracharya at Kanchipuram
(Kamakshipita), Sringeri (Saradha Math), Puri (Govardhana Math), Dwaraka (Kalika Math) and
Badhrinath (Jyothir Math) served to unite the nation culturally, and are even today vibrant centres of our
rich and ancient spiritual tradition. The confluence of three rivers, Ganga, Yamuna and Saraswathi
(triveni sangamam) at Prayaga and the Kashi Vishwanatha temple of Varanasi are examples of natural
beauty serving as a reminder to our divine heritage.
 7.Metaphors and Tropes
Symbols are a distinguishing feature of every 34undaram34ion. They represent the central spiritual and
cultural ideas of the people. In order to help the common man to gain an understanding of spiritual
insights and thereby benefit from them, the sages of India took great efforts to present these spiritual
insights in the form of symbols. The concept of symbolism is present everywhere in Indian culture – in
our traditional forms of dance and music, in the deities we worship, in the way we celebrate festivals, in
our stories and literature, in paintings and art, in the rituals associated with various life events such as
birth, beginning of education, marriage etc, and even in the way we dress up!
Symbols are not only visual symbols, but include all the varied forms of representing a concept
symbolically. This can include a sound symbol, an image, a gesture, an object, a certain behaviour, etc.
Let us discuss some of the popular Symbols of Indian Culture.
Significance of lighting a lamp

In almost every Indian home a lamp is lit daily before the altar of the Lord. All auspicious functions
commence with the lighting of the lamp. Light symbolizes knowledge, and darkness, ignorance. The
Lord is the Chaitanya, the illuminator of all knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth
by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge
as the greatest of all forms of wealth.

Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a
further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanasor negative tendencies
and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego
too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such
knowledge as to take us towards higher ideals.
Significance of saying ‘Namah Shivaya’

We greet each other with ‘Namah Shivaya’. The two palms are placed together in front of the chest and
the head bows whilst saying ‘Namah Shivaya’. The real meeting between people is the meeting of their
minds. When we greet another with folded palms and bowing down of the head, it is a gracious form of
extending friendship in love and humility. The spiritual meaning is even deeper. The life force, the
divinity, the Self in me is the same in all. Recognizing this oneness with the meeting of the palms, we
salute the Divinity in the person we meet. So ‘Namah Shivaya’ means “I bow to the divine in you!”
indicating the recognition of God in each being. When we know this significance, our greeting does not
remain just a superficial gesture or word but paves the way for a deeper communion with another in an
atmosphere of love and respect. ‘Shiva’ also means auspicious.
Amma says, “Why do we say “Om Namah Shivaya” when we greet people? “Om Namah Shivaya”
means “Salutations to Shiva (the Auspicious One).” Every human being in this world is a part of God.
So when we say “Om Namah Shivaya” to someone, we are saying to that person, “I greet the Divinity
within you, and I want you to know that I love and respect that Divinity.

Significance of Tilakam

Tilakamis a symbol of spiritual wisdom. It is worn after taking bath. After the bath the individual gains
external purity and spiritual knowledge is the one which creates inner purity. So tilakam actually links
the external purity with internal purity. The three substances used for tilakam are sacred ash, sandal paste
and saffron powder. Sacred ash represents the presence and protection of Shiva, sandal paste represents
that of Vishnu and saffron (35undar) that of Devi. The tilakamis applied on the spot between the
eyebrows, which is the seat of memory and thinking. The tilakamis applied with the prayer – “May I
remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds.”
Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve.
The tilakamis thus a blessing of the Lord and a protection against wrong tendencies and forces.

Significance of offering food to the Lord before eating

Our ancestors prescribed the offering of food to God before partaking. Food so partaken becomes Prasad
(consecrated offering). Prayer cleanses the food of the three impurities caused by the absence of
cleanliness of the vessel, cleanliness of the food stuff, and cleanliness in the process of cooking. It is
necessary to get rid of these three impurities to purify the food, for pure food goes into the making of a
pure mind. It is not possible to ensure the purity of the cooking process because we do not know what
thoughts rage in the mind of the man who prepares the food. Similarly, we cannot ensure the cleanliness
of the food ingredients because we do not know whether it was acquired in a righteous way by the person
who sold it to us. Hence, it is essential on our part to offer food to God in the form of prayer so that these
three impurities do not afflict our mind.
This is the reason for chanting the following mantra from Bhagavad Gita:
Brahmaarpanam Brahma Havir -Brahmaagnau Brahmanaa Hutam
Brahmaiva Tena Gantavyam- Brahma Karma Samaadhinaha
The whole creation being the projection of Brahman (the Supreme), the food too is Brahman, the process
of offering it is Brahman, it is being offered in the fire of Brahman. He who thus sees Brahman in all
action, reaches Brahman alone.
Significance of Aarati

Towards the end of every pooja or bhajan of the Lord or to welcome an honored guest or saint, we
perform the aarati. This is usually accompanied by the ringing of the bell and singing, playing of musical
instruments and clapping. The flame of the aarati is waved in a clockwise circling movement to light the
entire form of the Lord. Each part is revealed individually and also the entire form of the Lord. Our minds
are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on
His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which
accompanies the vision of the Lord. Aarati is often performed with camphor. This holds a telling spiritual
significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our
inherent tendencies (vaasanas). At the end of the aarati, we place our hands over the flame and then touch
our eyes and the top of the head. It means – “May the light that illuminated the Lord light up my vision;
may my vision be divine and my thoughts noble and beautiful”.

Common symbols of India

Indian philosophy extensively uses symbols to denote deeper truths lf life. Without a proper appreciation
of the symbolism contained in Indian philosophy, we will not be able to appreciate the deeper spiritual
ideas that permeate every aspect of Indian life. Here we have listed simple meaning of common symbols
that we come across in our daily life.
Omkara or Pranava

Omkara or Pranavais the root mantra and primal sound from which all creation issues forth. Its three
syllables stand at the beginning and end of every sacred verse, every human act. It is associated with
Lord Ganesha.
Omkara is an important and popular symbol of Indian Culture. It consists of three syllables – ‘A’ kara,
‘U’ kara and ‘M’ kara. The Vedas and other central scriptures of Hinduism attach great significance to
the Omkara. The Vedas declare that all mantras condense into the Gayatri mantra, the most powerful of
all mantras and in turn the Gayatri mantra condenses into the Omkara and finally the Omkara merges
into Brahman. It represents the condensed essence of all sound vibrations of the universe and hence also
called as ‘Sabda Brahman’ or ‘Nada Brahman’ (sound form of Brahman).
Modern Science today is corroborating the vision of Vedic Rishis. Big Bang theorists suggest that the
primordial sound which was emanated from the big bang explosion was a booming, humming sound like
the Omkara. Let us meditate on the profound meaning of the Omkara.

Swastika

The Swastika is another popular symbol of Indian culture which has travelled all over the world and
become a part of many cultures. It has a rich and profound history behind it. The Swastika symbol is also
very helpful in demonstrating how a symbol can be misinterpreted or hijacked if symbols are not
safeguarded and respected.
The definition of Swastika is Su astika – that which is associated with well-being (or auspiciousness). It
is an ancient 5,000 yr old symbol found in many of the seals of the Indus-Saraswati Civilization. It
symbolizes Samsara (wheel) & Brahman (unchanging centre). It is commonly used even today in Hindu
homes during ceremonies, in rangolis, on door hangings etc., as a symbol of luck and to ward off evil.
Shiva Lingam

Sivalingais the ancient mark or symbol of God. This elliptical stone is a formless form representing
Parasiva, That which can never be described or portrayed. The pitha, pedestal, represents Siva’s manifest
Parashakti.
Amma has described the significance of Shiva linga in the following words: the meaning of word linga
is the place of dissolution. The universe arises out of the linga and finally dissolves into it. The word
Shiva means ‘auspiciousness’. Auspiciousness does not have a form. By worshipping Shiva Lingam, a
symbol of auspiciousness, the worshipper receives auspiciousness.
The Shiva is the motionless principle underlying every movement in the universe, while Shakti is the
power that is cause of all movement. The Shivalinga is the symbol of unity of ‘Shiva’ and ‘Shakti’. The
‘Shivalinga, illustrates that ‘Shiva’ and ‘Shakti’ are not two, but one and the same. This is relevant in
family life as well. The husband and wife should be of one mind. If the man is the support of the family,
the woman is the Shakti, the strength of family. There is probably no other symbol of equality and love
between a man and woman.
We should consider why the ‘Shivalinga’ was given its form. Today scientists say that the universe is
egg shaped. In India, for thousands of years, the universe was referred to as ‘Brahmandam’, meaning
great egg. The ‘Shivalinga’ is a microcosm of that vast cosmic egg. When we worship the ‘Shivalinga’,
we are in fact worshipping the entire universe as auspicious form and as the divine consciousness.

Nataraja

One of the most beautiful of our symbols is Nataraja. Nataraja is one of the forms of Lord Shiva, he
represents mastery over all art forms, particularly music and dance. Every part of the Nataraja form is
suffused with symbolism:
• Upper Right Hand Damaru – Nada, Creation etc.
• Upper Left Hand – Flame of Destruction
• Lower Right Hand – Abhaya Hasta -Boon of Protection & Fearlessness
• Lower Left Hand – Gaja Hasta – Viveka or Discrimination
• Right Foot – Jnana – placed on ApasmaraPurusha (Ignorance, Slipping of awareness)
• Elevated Left Foot – Moksha.
The famous Nuclear Scientist Fritj of Capra in his book “The Tao of Physics”, describes the Nataraja as
the dance of sub atomic particles, the ever changing cosmic rhythm.

Significance of Sankha (conch)

The significance of conch in our tradition is evident from the following facts:
When the conch is blown, the primordial sound of Om emanates. All knowledge enshrined in the Vedas
is an elaboration of Om.
Lord Vishnu holds it one of his hands symbolizing dharma (righteousness) that is one of the four goals

(purushaarthas) of life. The sound of the conch (Sankhanaada) is therefore considered auspicious
elevate people’s minds to a prayerful attitude.
The conch blown by Lord Krishna is called Paanchajanya. The sound of the conch is thus also the victory
call of good over evil.
The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma
(God in the form of Sound), Om, the Vedas, dharma, victory and auspiciousness.
Significance of lotus
The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, 39undaram). In Indian
thought, various aspects God are compared to a lotus (i.e. lotus eyes, lotus feet, lotus hands, the lotus of
the heart etc.). The lotus blooms with the rising sun. Similarly, our minds open up and expand with the
light of knowledge. Lotus remains beautiful and untainted despite its slushy surroundings, reminding us
that we too should strive to remain pure within, under all circumstances. The lotus leaf never gets wet
even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous,
unaffected by the world of sorrow and change.
 8. PINNACLE OF SELFLESSNESS

(Excerpts from the works of Swami Sivananda Saraswati, The Divine Life Society)

The Four Asramas

Asrama means ‘Way of Living’. There are four Asramas or stages in life, viz., Brahmacharya or the
period of studentship, Grihastha or the stage of the householder, Vanaprastha or the stage of the forest-
dweller or hermit, and Sannyasa or the life of renunciation or asceticism. Each stage has its own duties.
These stages help the evolution of man. The four Asramas take man to perfection by successive stages.
The practice of the four Asramas regulates the life from the beginning to the end

Towards Orderly Spiritual Evolution

Life is very systematically and orderly arranged in Sanatana Dharma. There is opportunity for the
development of the different sides of human activity. Due occupations and training are assigned to each
period of life. Life is a great school in which the powers, capacities and faculties of man are to be
evolved gradually.
Every man should pass through the different Asramas regularly. He should not enter any stage of life
prematurely. He can enter the next stage, only when each has been completed. In nature, evolution is
gradual. It is not revolutionary.
In extraordinary cases, however, some of the stages may be omitted. Suka was a born Sannyasin. Sankara
took Sannyasa without entering the stage of a householder. In rare and exceptional cases, a student is allowed
to become a Sannyasin, his debts to the world having been fully paid in a previous birth.

1.The Brahmacharin or the Student

The first stage, Brahmacharya, is the period of study and discipline. He stays in the house of his preceptor
and studies the Vedas and the sciences. The teachers in ancient India usually lived in forest hermitages.
These hermitages were the Gurukulas or forest universities. The children of the rich and poor lived
together. The student regarded his teacher as his spiritual father and served him with faith, devotion and
reverence.
The life of the student begins with the Upanayana ceremony, his second birth. He must be simple in his
habits. He rises early, bathes and does Sandhya and Gayatri Japa. He studies scriptures. He takes simple food
in moderation and takes plenty of exercise. He is humble and obedient. He serves and respects elders. He
attempts to be chaste in thought, word and deed. After the end of his student career, he gives a present to his
preceptor according to his ability and returns home to enter the household life. The
preceptor gives the final instruction and sends the student home. The teacher delivers a convocation
address to the students at the conclusion of their studentship:
“Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not cut off the line of
progeny. Never swerve away from truth. Never swerve from duty. Never neglect your welfare. Never
neglect your prosperity. Never neglect the study and the teaching of the Vedas.
“Never swerve from the duties to the gods and the forefathers. Regard your mother as a god (Matridevo
Bhava). Regard your father as a god (Pitridevo Bhava). Regard your teacher as a god (Acharyadevo
Bhava). Regard your guest as god (Atithidevo Bhava). Let only those actions that are free from
blemishes be done and not others.

2.The Grihastha or the Householder

The second stage is that of the Grihastha or householder. The household stage is entered at marriage,
when the student has completed his studentship and is ready to take up the duties and responsibilities of
householder life. Of all the Asramas, this is the most important, because it supports all the others. As all
creatures live supported by the air, so the other Orders exist supported by the householder.
A householder should earn money by honest means and distribute it in the proper manner. He should
spend one-tenth of his income in charity. He should enjoy sensual pleasures within the limits of the
moral law.
The householder should perform the Pancha Maha Yajnas. The five Yajnas are:
1. Deva-yajna-offering oblations unto Devas, with recitation of Vedic Mantras.
2. Rishi-yajna-study of Vedas and teaching of Vedas to students, and offering of oblations to Rishis.
3. Pitri-yajna-Tarpana or ablutions to departed souls and Sraaddha or annual religious rites performed
for departed souls.
4. Bhuta-yajna-distribution of food to cows, crows and animals in general.
5. Atithi-yajna-giving food to guests and honouring them.
When the householder sees that his sons are able to bear the burden of his duties, when his grandsons
are around him, he should know that the time has come for him and his wife to retire from the world
and spend their time in study and meditation.

Indian Family Value System

Our family values touch all the four stages of life – how to raise children during the Brahmacharya
stage; how to fulfill one’s duty towards family, society and adopted nation in the Grihstha stage; how
to fulfill one’s duty towards parents and parent-in-laws as they enter the Vanaprastha stage, and how to
prepare the family for the Sanyasa stage of our lives!
The basic family values are:
1. Respect our elders
2. Take care of our parents in their old age
3. Respect our Guru or spiritual teacher
4. Contribute to society and humankind through selfless seva
5. Pass on our cultural, spiritual and ancient heritage to our children
Some other values that are part of India’s cultural heritage are:
• Living peacefully and respecting each other’s rights.
• Never ever compromising on integrity for the purpose of prosperity.
• Maintain strong bonds with the family members as well as relatives.
• Being hospitable to everyone who comes to your home, irrespective of his caste,
creed, financial position or status.
• Remembering and bowing to God first thing in the morning.
• Practicing yoga and meditation.
• Always taking the advice of elders in case of any important decision.

3.The Vanaprastha or the Recluse

The next stage is that of the Vanaprastha. Vanaprastha is a preparation for the final stage of Sannyasa.
After discharging all the duties of a householder, he should retire to the forest or a solitary country place
and begin to meditate in solitude on higher spiritual things. He is now free from social bonds and the
responsibilities of life. He has ample time for study of scriptures.

4.The Sannyasin or the Renunciate

The next stage is that of a Sannyasin. When a man becomes a Sannyasin, he renounces all possessions,
all distinctions of caste, all rites and ceremonies and all attachments to any particular country, nation,
or religion. Thus a Sannyasi is a person who has renounced all worldly desires and works for the benefit
of the world. The aim of Sannyasa is “Atmano mokshartham, Jagat hitaya cha” which means “for the
liberation of the soul and for the good of the world.” The term Sannyasi is applicable to both men and
women. Generally a male Sannyasi is referred to as “Swami” and a female Sannyasi is referred to as
“Swamini”.
Sannyasa implies cutting off all personal ties to family, business and social life. One no longer lives as
an individual but as an instrument of God. A Sannyasi accepts the whole world as his family. He belongs
to and is related to all living beings.
The Sannyasa ceremony therefore involves fasting and a series of ritual steps which symbolize the
cutting of all relations and the final performance of all the obligatory duties of an individual. These
include giving up of the sacred thread which symbolizes one’s status or role in society, offering food to
the departed souls of the ancestors for the last time and also performing one’s own ‘sraadha‘ (funeral
rites) ceremony thereby indicating the death of the selfish individuality.
When he attains the sublime state of deep meditation he rejoices in his own Self. He is quite indifferent
to sensual pleasures. He is free from likes and dislikes, desires, egoism, lust, anger, greed and pride. He
has equal vision and balanced mind. He loves all. He roams about happily and disseminates Brahma
Jnana or Knowledge of the Self. He is the same in honour and dishonour, praise and censure, success
and failure. He is now Ativarnasrami, i.e., above Varna and Asrama. He is quite a free man. He is not
bound by any social customs and conventions.
Such a Sannyasin is an ideal man. He has attained perfection and freedom.
Amma says “A Sannyasi is a real servant of the world. In fact, he or she is the only one who serves and
loves the world without receiving anything in return. For a genuine Sannyasi, the whole world is a
garden and each individual is a flower therein. Such a person belongs to the whole world and has no
particular caste, creed, sect or religion. Everyone has equal rights to the Sannyasi”
In many ways, Sankara was India’s first monastic organizer. He empowered the sannyasa tradition by
revitalizing the dasanami structure, wherein monks were organized under 10 titles. And to protect and
propagate Sanatana Dharma, he established ashrams throughout India, including four primary such
institutions: one in Sringeri, Karnataka (southern India); one in Dvaraka, Gujarat (western India); one in
Puri, Orissa (eastern India); and one in Jyotirmath, Uttarakhand (northern India), putting each one in
charge of preserving a particular Veda.
Dashanami Sampradaya or Dasanami, is the monastic Tradition of Ten Names (Dasa meaning ten and
Naama meaning name in Sanskrit). It is generally associated with the Advaita Vedanta tradition. One
who take up sanyasa, take up one of the ten names associated with this sampradaya.
1. Saraswati
2. Tirtha
3. Aranya
4. Bharati
5. Ashrama
6. Giri
7. Parvata
8. Sagara
9. Vana
10. Puri
• Saraswati, Puri and Bharati are associated with the Sringeri Sharada Peetham.
• Tirtha and Ashrama are associated with the Dwaraka Pitha.
• Giri, Parvata and Sagara are associated with Jyotirmath.
• Vana and Aranya are associated with the Govardhana matha at Puri.
Asrama Dharma under Modern Conditions
At the present moment, the Asramas cannot be exactly lived according to the details of the ancient rules,
as the conditions have changed very much; but, they may be revived in their spirit, to the great
improvement of modern life.
The students of schools, and colleges should lead a life of purity and simple living. The householder
should lead the life of an ideal Grihastha. He should practice self-restraint, mercy, tolerance, non-injury,
truthfulness and moderation in everything. Those who find it difficult to lead the life of the third and the
fourth Asramas should, remaining in either of the other two Asramas, gradually withdraw themselves
from worldly life and practice selfless service, study and meditation.
Further reading
1. Ethics: An Essay on Hindu Ethics By Swami Nikhilananda, Ramakrishna – Vivekananda
Center, New York
2. Swami Chinmayananda on Dharma, Central Chinmaya Mission Trust , Mumbai.
 9. CIRCLE OF LIFE
Objective:
To provide an understanding of the doctrine of Karma as a universal, fair, impartial and rational principle
that regulates and governs life. Topics discussed include components of Karma, classification of Karma,
concept of reincarnation and the cycle of birth and death. The reasons for reincarnation and practical
ways of dealing with past negative Karma are also discussed. The concepts are further illustrated with a
short story and excerpts from an interview with Amma.

Basic Definitions:
Karma is the Sanskrit word for ‘action’. Any physical or mental action is considered as Karma. The results of
actions are called ‘Karma Phala’ (fruit of Karma). The Law of Karma states that: ‘As you sow, so shall you
reap’. The Law of Karma is also called the Law of Cause and Effect or the Law of Action and Reaction.

There are three ways by which an individual performs Karma:

1) Manasa – by thought
2) Vaachaa – by word
3) Karmana – by deed

All of these actions produce results (Karma Phala) in accordance with the Law of Karma.

Understanding Positive and Negative Karma:

Actions that are motivated by kindness and compassion, that are helpful to others are positive Karma.
Actions such as acquiring a good education that will enable one to contribute to society and family are
also positive Karma. Actions that are motivated by negative emotions such as jealousy, hatred, anger
etc are negative Karma. Actions cause hurt and pain to others are negative Karma. Both positive and
negative Karma eventually return to the doer, like an echo.

Intention of the Doer is the Critical Factor:

The intention of the doer is the critical factor that affects the quality of Karma. Consider an example: A
surgeon cuts open the chest of his patient while performing a heart operation that is essential to save the
life of a patient. Let us assume despite his best efforts, the patient dies. A robber inflicts a fatal wound
with his knife on his victim’s chest, resulting in the victim’s death. In both cases, a knife has been used
to cut another person’s chest. In both cases, a person has died. However, the intention of the surgeon and
the motive of the robber were totally different. Therefore, the surgeon’s actions are positive Karma while
the robber’s actions are negative Karma.

Classification of Karma based on Individual’s Role:

Karma can be classified into three categories based on the individual’s role in life.
1) Nishidha Karma: These are actions which are prohibited because they have severe negative
consequences. For example, theft, murder, rape etc would fall in this category.
2) Kamya Karma: These are desire-prompted actions. Such actions are not wrong or immoral, and
provide some temporary happiness. For example, enjoying an ice-cream, playing cricket etc
would fall in this category. It is important to use one’s discrimination (viveka) before indulging
in Kamya Karma, to ensure that it is not against dharma.
3) Kartavya Karma: These actions are duties. These are obligatory actions that need to be performed
in accordance with one’s role in life. For example, to defend the nation is the Kartavya Karma of
a soldier.

Concept of Reincarnation:
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of
us cease to be. As one continuously passes, in this body, from childhood to youth to old age, one
similarly passes into another body at death. A wise person is not disturbed by such a change.
- Bhagavad Gita 2:12–13
The average lifetime of cells in our body is only seven years, yet there is a continuity of existence for the
individual from childhood to old age. In the progress of growth, childhood goes away and youth appears.
Thus youthfulness is born, when childhood dies. And yet, none of us is disturbed by this change. Death
is also a similar change, when one discards an old body to take up a new one. This is called reincarnation
or rebirth. The principle of reincarnation is stated not only by Sanatana Dharma but also by Buddhism,
Jainism, Sikhism and Taoism. The Kabbalah, a revered scripture of Judaism also supports the theory of
reincarnation. Greek philosophers such as Plato and Socrates also supported the principle of
reincarnation. The principle of reincarnation is supported by almost all major religions except
Christianity and Islam. However, reincarnation is also supported by Gnostic sect of Christianity, and the
Sufi sect of Islam. In addition, between 20 and 30 percent of persons in western countries who may be
Christians also believe in reincarnation. Recent scientific investigations, such as the work of Dr. Ian
Stevenson of the University of Virginia, USA have discovered considerable evidence that point towards
the concept of reincarnation.
The Cycle of Birth and Death (Samsara):

The individual being is called ‘jiva’ in Santhana Dharma. Just as a person removes old clothes and wears fresh
ones every day, the jiva changes the body when the Karma for which the body was given is exhausted.
Worn-out garments are shed by the body; Worn-out bodies are shed by the jiva. New bodies are donned
by the jiva, like garments.
- Bhagavad Gita 2:22

Death is a part of the natural cycle of an individual, which includes birth, childhood, youth, middle-age,
old age, death and rebirth. Even at the moment of death, there is no extinction of the individual. The
mental tendencies (vasanas) and karmic account are carried forward. After the death of the body, the
jiva goes to heaven/hell to reap some of the results of past actions. However, heaven and hell are only
temporary states. The rebirth of the jiva is based on the mental tendencies (vasanas) and Karma of past
lives. An individual with noble vasanas and positive Karma generally takes birth in a family with good
culture and prosperity.

Reasons for Reincarnation:

The following are some of the reasons why the jiva (individual soul) takes on various physical bodies:

1. To satisfy one’s desires and experience the fruits of one’s Karma:

When a person indulges in material pleasures, he or she subsequently develops the mental tendencies to enjoy
more of such pleasures (vasanas). The craving to satisfy one’s desires causes the jiva to assume new physical
bodies. Also, the results of past actions are experienced by the process of reincarnation.

2. To continue one’s unfinished spiritual efforts:

When an aspirant making spiritual efforts for liberation dies without attaining his or her goal, the jiva
gets another human body to continue its spiritual efforts towards the goal of moksha.

3. To attain Moksha
By the grace and compassion of God or a God-realized guru, a jiva uses a human body to attain Moksha,
the ultimate purpose of life. With rare exceptions, attainment of Moksha is possible only for a human
being. The cycle of birth and death, called samsara, ends when the jiva attains moksha (liberation), the
ultimate goal of merging with the Divine.
Classification of Karma based on Time:
Karma can be classified into three categories based on the time of action and result:
1) Sanchita Karma: All actions do not produce their results all at once. The accumulated result of
all actions from all past lifetimes that are yet to be experienced is called Sanchita Karma. This is
the total Karmic account.
2) Prarabdha Karma: All of the results in the Karmic account cannot be experienced in a single
lifetime. Only some portion of this can be experienced in the present lifetime. The portion of
result of past actions allotted to the present lifetime is called Prarabdha Karma.
3) Agami Karma: The actions that are being done in the present lifetime which will give their
results in the future are called Agami Karma. Some of these actions will bear fruit in the current
life; others are stored for future births by adding to Sanchita Karma.

Operation of Karmic Account: Deposit and Loan Illustration

Every day we are adding to the Karmic account by performing positive or negative Karma. When we perform
good actions, it is like making a deposit in a bank. When we perform negative actions, it is like taking a loan
from the bank, which has to be settled later. The Jiva faces the consequences of his actions through the cycle
of several births and deaths. Deposits are used to provide favourable situations, while the loans will cause
unfavourable situations, in the chain of lives that jiva will go through in the future.
Law of Karma is Universal:
There is an intelligence that regulates the universe. Science has proved beyond doubt that everything in
the manifested, material universe happens in accordance with definite and precise laws. These laws have
always existed; they were not created by scientists, but only discovered by them. The law of cause and
effect is a universal law which governs all phenomena. For example, both the revolution of the earth
around the sun and the falling of an apple is the effect of the invisible law of gravitation. The Law of
Karma, like the law of gravitation, works regardless of one’s belief in this law.

Law of Karma is Rational:

The law of Karma states that every action must be followed by a reaction of similar nature which is
directed back to the doer. Similarly, all mental actions produce similar reactions. Motives, desires,
thoughts and other mental functions being subject to the same law, produce results according to the
nature of these mental activities. It is our own Karma that produces its results in the form of joy or
sorrow, pleasure or pain, happiness or unhappiness. The Law of Karma is the philosophical equivalent
of Newton’s third law of motion.

Law of Karma is Fair:

A cause must always produce an effect of similar nature both in quality and quantity. Electricity may be
generated in a hydro-electric plant. However, energy is neither created nor destroyed, but only
transformed from one form to another. There is neither loss nor profit anywhere but perfect
compensation. Similarly, what we wish to get, we have to pay for it first, in thought, word and deed. The
result of Karma is not punishment or reward but simply the consequence of our own actions, and is
meant for our learning. Some people think that life is unfair. Actually, life is fair!
Law of Karma is Impartial:
The Law of Karma operates impartially on all regardless of differences of nationality, religion, caste,
gender, language, educational qualifications and economic status. Law of Karma is perfectly fair.

Law of Karma is not Fatalism:

Some people misunderstand the idea of Karma and blame ‘fate’ for their problems. This is not the correct
understanding of the Law of Karma. If we correctly understand the Law of Karma, we will gain the
strength to accept difficult situations, and deal with them appropriately. We will not blame anyone else
for our difficulties. We will learn from difficult experiences, and convert them into opportunities for our
growth.

Secret of Success:
“Our present is the result of our past actions, and
our future will be the result of our present actions.”
The Law of Karma emphasizes personal responsibility. What one sows is what one reaps and is dispensed
by the Divine at appropriate time. We create our own destiny, and design our life by our thoughts,
words and deeds.

For any effort to succeed, three things are essential:

1) Effort on the part of the doer;
2) Time duration, the period from the performance of action to its fruition;
3) God’s grace.

Importance of Compassion:
Understanding Law of Karma should go hand in hand with compassion for those who are suffering. If
we correctly understand the Law of Karma, we will not be critical about others. Instead, we will become
loving, compassionate and kind.

Ways of Dealing with the effects of Negative Karma:

The best way to deal with the effects of our own past negative actions is by invoking God’s grace at
present. God’s grace can be invoked by performing positive actions to benefit society, sincere prayers
and doing spiritual practices such as japa and meditation.

The effects of past negative actions are of three types:

1) Negative effects that can be fully overcome: We become eliminate these negative effects. This is like
 a benign, harmless tumor that can be removed permanently through simple surgery.
2) Negative effects that can be reduced or partially removed: This is like a malignant cancer that
can be removed but has a chance of returning.
3) Negative effects which have to be endured: These negative will have to be experienced. This can
be compared to incurable cancer. Even in this case, positive actions, prayers and spiritual practices
are useful. God’s grace will give the inner strength to endure the pain or loss.

What Law of Karma answers:

With the Law of Karma, Sanathana Dharma answers questions like:
• When a person dies, what will happen to all the good and bad things done by a person?
• Why should we be good?
• What is wrong in cheating others and harming others?
This explains only the current link in the chain. Questions like “How did the whole process start?” are
not answered by the Law of Karma. To answer that, one needs to go deeper into philosophical enquiry.
However, the Law of Karma is a good and adequate working model for all day-to-day activities.

An interview with Amma:

The following excerpt is taken from an interview conducted by Linda Johnson with Amma for Yoga
Journal.
Question: Some of us wonder whether the doctrine of reincarnation, which Sanatana Dharma upholds
is true.
Amma: Our past is not confined to just what took place before this point in our lives; it includes our past
lives also. Just as waves in the sea assume various shapes and characteristics, a jiva (individual soul) assumes
different bodies, both in the past and future, according to its accumulated vasanas (latent mental tendencies).
This understanding leads us to the doctrine of Karma (action). We can see how some unrighteous people
prosper and enjoy happy lives. Conversely, we can also see someone who has done many good deeds in this
life experiencing sorrow for no apparent reason. If we take only the present life into account, the doctrine of
Karma might seem totally invalid. In order to understand the subtle connection between cause and effect, we
should approach the doctrine of Karma with more subtle insight.

A jiva takes on different bodies as a result of actions performed in the past. Every individual experiences
happiness and sorrow according to actions done in previous lives. As the wheel of life turns, past actions
start bearing fruit. One cannot say exactly when or how they will bear fruit, or what they will be. That is
a secret known only to God. Children, whether or not you believe this, the rules of Karma will continue
to operate. Only actions performed with a sense of doer-ship will bear fruit later. Actually, only actions
done egoistically can be considered Karma. Although it is difficult to trace the origins of Karma, it has
an end. Karma ceases to be when the ego dies and one realizes his true nature – the Self. However, it is
not easy to get rid of the feeling, “I am doing”. It is possible only after one has crossed many lives and
become detached from happiness and sorrow. God is moulding us through happiness and sorrow. This
is a very slow and gradual process. Much sculpting, polishing and demolishing work is involved. Even
so, it is not possible to understand fully the divine power at work behind this mysterious process; one
must just believe. When our mind becomes pure and subtle through spiritual disciplines, we will be able
to remember our own previous lives.

There is no point grieving over our past actions. It is a closed chapter. What is done is done. Let it be.
What is important is the present moment, because our whole future depends on what we do today. At
every moment, we should manifest the light of divine presence through our life. If we can do so, nothing
will be able to bind us. Live in the present moment – in God, in one’s true nature. Doing so will eliminate
the influence that the wheel of life has on us. It will destroy the fear of death.
Nothing in this universe is accidental, not even creation. If it were, the whole universe would be chaotic.
But the inherent order in nature and its extraordinary beauty indicate that behind the workings of the
universe are an expansive heart and intellectual power that the human mind can never fathom. The very
moment we realize God, we transcend the laws of Karma. Even when experiencing intense pain caused
by illness, mahatmas gave up their bodies with a smile on their faces. They embraced life with a beaming
smile. Whether happiness or sorrow, they accepted everything in creation equally. That is why they
were able to welcome even death with a smile. One who receives whatever comes his way with gratitude
greets even death in the same way, for death is not the end of anything. Death is not an enemy of our
Self. It is just the beginning of a new life.
References:
1. Amma’s message, Matruvani, May 2014.
2. ‘The Holy Geeta’ by Swami Chinmayananda, Chinmaya Mission.
3. ‘Racing along the Razor’s Edge’ by Swami Ramakrishnananda Puri, M.A. Math.
4. ‘Doctrine of Karma’ by Swami Abhedananda, Ramakrishna Mission.
 10. Celebrating Life 24/7

Objective:
• To understand the true meaning and significance of four major festivals of India
• To understand the traditional rituals associated with the festivals.

Introduction:
India abounds with festivals. They are the fabric that binds its society together creating a happy and
harmonious ambience. All the festivals are imbued with social, religious and spiritual messages. In India,
apart from the festivals associated with temples found in every village, there are national festivals such
as Deepavali, Dussera/Navaratri, Ganesh Chaturthi, Holi, Krishnashtami, Ramanavami, and
Rakshabandhan, The stories behind and observances specific to each festival are meant to foster virtues
such as self-control, purity and devotion.
Amma says, “Children, India is a country of festivals. The true intention of these festivals is to reorient the
human mind, which is currently immersed in material aims, towards remembrance of God.”
“During festivals, the minds of the celebrators are attuned; they are thinking the same holy thoughts.
Everyone is immersed in remembering God together. They sing devotional songs and enjoy together. In
this way, festivals awaken joy and remembrance of God.”
Let us understand the true meaning and significance of some of these festivals and the traditional rituals
associated with them.

1.DEEPAVALI
Deepavali (or Diwali) which means “rows of lamps” celebrates the attainment of prosperity, The
traditional name of India is Bharata and Indians are Bharatias – or ‘those who revel in light’. During the
night of Deepavali the myriad little clay lamps (diyas) seem to silently send forth the message of
Deepavali: “Come, let us remove darkness from the face of the earth.” .
Houses are adorned with lighted oil lamps and streamers. People wear new clothes, eat sweets and burn
firecrackers and sparklers (now due to growing awareness about environmental pollution, their use has
reduced) — all expressions of prosperity. In this is the principle that when dharma (righteousness)
prevails over adharma(unrighteousness) there will be prosperity.
The day before Diwali, women observe a fast in order to evoke the grace of God. It is not that God wants
you to go hungry or takes pleasure in your suffering – the principle is that you gain only by giving up.
That evening, devotees worship Gomata (the cow) and her calf and feed them special food. Women pray
for the welfare of the entire family. This holy day is called Vasubaras.
The first day of Diwali falls on the 13th of Kartik. People set about cleaning houses and shops, and
decorating doorsteps and courtyards with rangoli or multi-coloured designs. Devotees arise before
sunrise and take oil baths. If possible, they wear new clothes. In the evening, people worship coins
representing wealth. Families decorate houses and courtyards with lanterns giving a warm glow to the
night. This day of celebration is called Dhantrayodashi or Dhanteras.
The second day is called Naraka Chaturdashi. People take an oil bath in the early morning and then in
the night they light lamps and burn firecrackers.
On the third day, people worship Lakshmi, the Goddess of wealth. They decorate their houses with lit
lamps and lanterns to welcome Lakshmi to their home and hearts. On this day businessmen close old
accounts and open new ones.

The message of Deepavali

Amma says, “Deepavali is a festival of lights and radiance. We light lamps as a symbol of awakening
knowledge within us and radiance symbolises goodness and knowledge. Even after lighting a thousand
other lamps, the original lamp is not depleted. This demonstrates that knowledge is never exhausted,
even if we share it with many people. That is the greatness of knowledge. Similarly, good thoughts and
good actions influence others.”
The dharma of fire is the same wherever it is: in a poor man’s house, in a rich man’s house, in America,
in Antarctica, or in the Himalayas. It gives light and heat. The flame always points upwards. Even if we
keep the lamp upside down, the flame will burn upwards. The message is that our mind should be focused
on the Atman, the Self wherever we are. The lamps remind us of our dharma to realise our divine nature.
Amma reminds us that the luminous inner light of the Self is ever shining steadily in the chamber of the
heart and that the very goal is to seek that Self.
The rows of lamps teach yet another important lesson of unity. The light that shines forth from the Sun, the
moon, the stars, and fire is all the same. To see and recognise that one light, the light of consciousness, which
is manifesting and pulsating in and through all of creation is the goal of life. Thus, recognising all of creation
to be an expression of your true Self, spread the light of love and compassion.
The lights of Deepavali are displayed at the entrance doors, by the walls of houses, in the streets and lanes.
This means that the inner spiritual light of the individual must be reflected outside. It should benefit society.
Passers-by may thereby be prevented from stumbling on their way to reach their destination.
Feeding empty stomachs, lighting blown-out diyas and bringing light to those whose lives are in
darkness is the true spirit of Deepavali. This is true prayer.

The Legends
Legends associated with Deepavali say that Dhanvantari, who revealed the science of Ayurveda, first
manifested on this day. Narakasura, a powerful king who misused power to harass his subjects was
destroyed by Sri Krishna on this day. Deepavali is also associated with the Divine Mother’s victory,
whose grace can remove the darkness of ignorance. Sri Rama is said to have returned to Ayodhya after
defeating Ravana, the asura king of Lanka,on Deepavali day. The Puranas say that it was on this day that
Goddess Lakshmi, who emerged from the churning of the ocean of milk (Ksheera Sagara), married Lord
Vishnu, the repository of all divine qualities.

2.NAVARATRI
The different stages of spiritual progress are reflected in the sequence of Navaratri celebrations. During the
first three days, Durga is worshipped. She personifies that aspect of shakti which destroys our negative
tendencies. The process of trying to control our senses is akin to a war for the mind which resists all
attempts at control. So the stories in the Puranas symbolically depict Devi in the form of Durga as
waging war and destroying the asuras.
However, getting temporary relie.f from the clutches of vasanas does not guarantee permanent liberation
from them. The seeds of the vasanas will remain within in latent form. Therefore, we should supplant them
with positive qualities. The Bhagavad Gita refers to these qualities as daivi-sampat, literally “Divine wealth”.
Correspondingly, we worship Lakshmi during the next three days. Lakshmi is not just the giver of gross
wealth or prosperity; She is the Mother who gives according to the needs of Her children.
Only one endowed with daivi-sampat is fit to receive the knowledge of the Supreme. Accordingly, the
last three days of Navaratri are dedicated to worshipping Saraswati, the embodiment of Knowledge. She
is depicted as wearing a pure-white sari, which symbolises the illumination of the Supreme Truth.
The tenth day is Vijaya Dashami, or the festival of victory, symbolising the moment when Truth dawns
within. Vijaya Dashami is considered auspicious for mantra initiation; advanced spiritual aspirants are
also initiated into Sannyasa (vow of renunciation) on this day.
Navaratri is not only significant for spiritual aspirants; it has a message for those who lead a worldly life
as well. They should invoke Durga’s help to surmount obstacles, pray to Lakshmi to bestow peace and
prosperity, and contemplate upon Saraswati in order to gain knowledge. These three ingredients are just
as necessary for a full and complete worldly life. In reality, when we pray like this, we are but invoking
the Shakti that is within ourselves.
Durga, Lakshmi and Saraswati are not different entities, but different facets of the singular Divinity.
Some of the practices associated with Navaratri include fruit and milk fasts, japa (mantra chanting),
chanting of hymns dedicated to Devi in Her different forms, prayer, meditation and recitation of sacred
texts including the Devi Mahatmya, Sri Lalita Sahasranama and the Durga Saptashati.
Ayudha Puja
The ninth day is also the day of the Ayudha Puja. The Ayudha Puja is a worship of whatever implements
one may use in one’s livelihood. On the preceding evening, it is traditional to place these implements
on an altar to the Divine. If one can make a conscious effort to see the divine in the tools and objects
one uses each day, it will help one to see one’s work as an offering to God. It will also help one to
maintain constant remembrance of the divine.
Children traditionally place their study books and writing implements on the altar. On this day, no work
or study is done, that one might spend the day in contemplation of the Divine.
Saraswati Puja and Vidyarambham
The tenth day is called Vijaya Dashami. Devotees perform a Saraswati Puja to invoke the blessings of
Saraswati. Some devotees also perform pujas dedicated to Durga to mark Her victory over the demon,
Mahishasura.
Vidyarambham literally means to begin the acquisition of knowledge, and for the very young, it is just
that: an initiation into learning. For those who have already begun to acquire knowledge, it is a reminder
that only one who can maintain a beginner’s mind will be able to learn. As Amma says, “We should
always have the attitude of a beginner.”
The ceremony involves tracing each letter of the alphabet of a mantra (Hari Sree Ganapataye Namah)
in a plate of rice or even in sand on the ground. Traditionally, It is a good day to start first lessons on
scriptures, music and instruments like tabla, harmonium, veena, violin etc.
At another level, Navaratri also highlights the principles elucidated by the Ramayana. This is hinted at in the
other name by which Vijayadashami is known in India, Dussehra. Dussehra is derived from “Dasha-hara”,
which means “victory over the ten-faced one”. This ten-faced being (Dashamukha) is none other than
Ravana, Lord Rama’s adversary. His ten heads symbolise the ten senses (five of perception and five of
action). Ravana’s extrovertedness stands in stark contrast to Dasharatha, Lord Rama’s father, whose name
can be taken to mean “one who has controlled his ten senses.” That he is father to a Divine Incarnation
suggests that only when one is able to subdue all ten senses can one realise the divinity within.
3.GANESH CHATURTHI
Sri Ganesha Chaturthi is dedicated to the beloved elephant-headed god, Ganesha. Worshipped throughout
the world wherever large Indian populations are found, the fervent devotion and colorful celebrations which
attend this festival reveal just how vital Ganesha is to the spiritual heartbeat of India.
Lord Ganesha is said to be the remover of obstacles and a bringer of good fortune. Traditionally held to be
Ganesha’s birthday, Vinayaka Chaturthi, or the Ganesh festival, is celebrated on the fourth day after the full
moon in the month of Sravana (August – September). Then it is proceeded over a week of pujas, bhajans
and cultural programs. A clay idol of Ganesha is made and worshipped on all of the festival days with
prayers and devotional songs. The festivities culminate with the Ganesha Visarjan, where the idol is carried
in a procession to the sea, river, or other large body of water, to be ceremonially immersed.
The immersion ceremony symbolises the form (physical existence) returning to the Formless (spiritual
existence). Its purpose is to teach that all forms of God, including human beings, have both their beginning
and end in the one Formless Absolute. In this light, the worship of God’s form actually serves as a bridge,
helping us to reach that state of Infinite Awareness. Just as Ganesha today merges with Mother Ocean, so
too is our consciousness destined to merge into the Ocean of Supreme Consciousness.
4.HOLI
Holi is an extremely popular festival common to all sections of society, all over India for millennia.
The day, Phalgun Krishna pratipada, is observed as a day of revelry during which people throw gulal
or coloured water or perfumed coloured powder on each other. In the olden days the colours used were
natural and organic thus being healthy for the body as well as healing our psyche.
Worship of fire is also an important part of Holi, symbolic of offering our vasanas to Agni in order to
transcend them eventually. Worshipping the fire during Holi also ushers in the warm season ahead as
we move to the New Year, marking the end of winter and the abundance of the upcoming spring harvest
season.
Amma says, “Holi is a symbol of joy and celebration. May your life be filled with the colour of bliss. Once
you apply the paints, everything looks the same. Similarly when you apply the paint of love to the mind, all
differences disappear, we become one and we will be able to move ahead in unity. Holi reminds us about
the greatness of faith. Prahlada was sitting on the lap of Holika, but the fire couldn’t harm him. That was
due to the unshakeable faith Prahlada had in the Lord. May my children’s faith be similarly formed.”
Prahalada was a devotee of Lord Vishnu. Prahlada’s father, the Demon King Hiranyakasipu, wanted
Prahlada to worship him, not Lord Vishnu. When Prahlada refused, Hiranyakasipu tried to kill him in
many ways. One such way was by putting him on the lap of his aunt Holika. Holika had a boon that
made her impervious to fire. With Prahlada on her lap, she then jumped into a fire. But due to his
unshakeable faith in Lord Vishnu, was Prahlada was not burned, and Holika was destroyed.
 11. Personality Development Through Yoga

Happiness lies in peace,” declare all spiritual masters unanimously. Lord Krishna underscores
this point by asking, “Ashantasya kutah sukham?” — “How can one without peace be
happy?” (Bhagavad Gita, 2.66) It is obvious that ‘peace’ here refers to peace of mind.
Otherwise, how could it be relevant in the midst of a battlefield?

How can one attain peace of mind when restlessness is the very nature of the mind? As

Arjuna tells Lord Krishna:

cancalam hi manah krishna pramathi balavaddridham

tasyaham nigraham manye vayoriva sudushkaram

O Krishna, the mind is restless, turbulent, strong and unyielding. I consider it difficult to
control, like trying to fasten wind. (Bhagavad Gita, 6.34)

Krishna approves Arjuna’s argument, but only partly:

asamshayam mahabaho mano durnigraham chalam

abhyasena tu kaunteya vairagyena cha grihyate

O mighty-armed one, the mind is undoubtedly restless and difficult to control. But, O son of
Kunti, it can be tamed by practice and dispassion. (6.35)

Practice and dispassion are the means to control the mind; they constitute the path to peace.
In the Yoga Sutras, Sage Patanjali echoes the Lord’s counsel:

abhyasa vairagyabhyam tannirodhah

The mind is stilled with practice and dispassion. (Yoga Sutras, 1.12)
Patanjali devised an eight-fold scheme (ashtanga yoga) to help us attain this state. It entails
yama (don’ts), niyama (do’s), asana (posture), pranayama (breath control), pratyahara
(withdrawal of senses), dharana (concentration), dhyana (meditation) and samadhi (God-
consciousness).

Yamas and niyamas are moral principles that help to purify the mind. Thereafter, one must
find a suitable seat for meditation and practise sitting still for a long time. The ability to do so
is called asana-siddhi.

The prana (energy flow in the body) is controlled through pranayama. The extroverted mind
is made introverted through pratyahara. The mind then starts focusing single-pointedly on the
object of meditation (dharana), and by total absorption on the object of meditation (dhyana),
one eventually attains samadhi. This is the path of Raja Yoga.
The Yoga Sutras also refer to abhyasa-vairagya (practice and dispassion), which is mentioned
in the Gita. Practice means the continuous striving to make the mind single-pointed.
Dispassion refers to the lack of interest in enjoying the fruits of one’s actions. Through
practice and dispassion, the mind becomes stilled.

Continuous effort leads to great results. Even among other life forms, we see wonderful
changes in their habits as a result of continuous practice. It is said that if one practises lifting
a baby elephant daily, one will be able to lift even a grown elephant. If a baby elephant is tied
to a post daily, it will stop trying to move away. Later, when it has grown into an adult, even
if it is tied to a flimsy stake, it will not attempt to escape. Similarly, if the mind is steadied
through effort, it will continue to be in that state quite naturally.

Dhyana Yoga, the path of meditation, explores the wonderful possibilities arising from
constant practice. This is why the sixth chapter of the Bhagavad Gita, which explains dhyana
yoga, is called both dhyana yoga and abhyasa yoga, the yoga of practice. In many places in
the Gita, Lord Krishna has given instructions and practical tips on keeping the mind centred
on God always. For example,

atha cittam samadhatum na shaknoshi mayi sthiram

abhyasayogena tato mamichaptum dhananjaya

If you are unable to fix your mind steadily on Me, try to reach Me, O Dhananjaya, through
the yoga of unremitting practice. (12.9)

For those who aspire to gain supreme peace, they must first understand the transient nature of
external objects. They should know that all external objects — name, fame, wealth, beauty
and all happiness and sense enjoyments — are momentary and lead ultimately to grief. This
is discernment.

When discernment has arisen, dispassion will follow. The mind will begin to dislike being
extroverted. But that is not enough. It must be turned inwards and established in the Self.
Meditational practice is the uninterrupted endeavour to attain this.

Lord Krishna explains how meditation must be practised:

yogi yunjita satatamatmanam rahasi sthitah

ekaki yatacittatma niraseeraparigrah

The yogi must constantly try to keep the mind steady, retiring into solitude, alone, with the
body and mind subdued, free from hope and possession. (Gita, 6.10) ‘Niraasee’ (free from
hope) and ‘aparigraha’ (free from possession) are words describing the practitioner of
meditation. What this means is that one who practises meditation must strive to become free
of desire and not consider anything his or her own.
He or she should be dispassionate — ‘yatacittatma’ (with body and mind subdued). The path
of meditation is that of a loner. Even when we meditate in a group, each one practices
meditation on his own. One who practises meditation must choose a place where there is no
disturbance, and he must practise constantly — ‘yunjita satatam.’

How to practise meditation is explained in the next four verses (11 – 14):
In a clean place that is neither too high nor too low, use a soft but firm seat; seated on it,
concentrate the mind, stopping movements of the mind and senses; practice the yoga of
meditation to purify the self. Keeping the body, neck and head in a straight line, fix the gaze
as if on the tip of the nose. The eyes should not wander around. Thus with peace of
mind and fearlessness, without loss of vitality, and with the mind controlled, think only of Me
as the Supreme Goal.

Let us look at some of these salient points of meditation:

• The place of meditation should be clean. Outer cleanliness fosters inner purity and
stillness.
• The seat should be firm. If it moves, it will disturb the mind’s concentration.
• The place should not be too high or too low. If it is too high, the fear of falling may
arise. A seat that is too low is vulnerable to dampness and cold.
• The seat should be soft; a hard seat might cause discomfort, thus distracting the mind
from the object of meditation.
• The mind and senses should be under control. Otherwise, one will not be able to
concentrate.
• The purpose of meditation is to realize the Self. If this purpose is not firm, a seeker
might become tempted by by-products such as siddhis (occult powers).
• The body, neck and head should be held in a straight line. If the body is bent or
crooked, the chances of the seeker falling asleep are greater.
• The body should not move. If it does, the mind will also vacillate, as the body and
mind are intimately connected.
• The instruction to fix the gaze on the nose tip need not be followed literally. What it
means is that the seeker should not look here and there. If he does, he will not be able
to concentrate his mind.
• The exhortation to meditate with peace of mind is not meant to deter those who
meditate in order to gain peace of mind. If the mind is full of likes and dislikes, plans,
lust, anger and the like, one will not be able to concentrate. One should have at least
some mental peace for meditation to be effective.
 • One should practise meditation with a fearless mind. In any case, how can one have
fear when the object of meditation is the Almighty God? One can neutralize fear
through scriptural study, faith in God, and contemplation on the eternal nature of the
Self.
• The seeker should preserve his vitality through celibacy (‘brahmachari-vrta’). If
vitality is dissipated through uncontrolled pleasures, the mind cannot be made single-
pointed.

In the next verse (15), Lord Krishna reveals the results of practising meditation:
yunjjannevam sadatmaanam yogi niyatamanasah
shaantim nirvaanaparamaam matsamsthaamadhigachhati

Thus, always keeping the mind steadfast, the yogi of subdued mind attains the peace abiding
in Me, which culminates in total liberation.

We all long for ultimate peace. Practising meditation is the means to attaining it. The ever-
changing situations of life can never provide permanent peace, which can be obtained only
from its source — the Self or God. The practice of meditation has been attested to by the
scriptures. A practitioner of meditation ultimately becomes one with God, who is no other
than our own inner self.

YOGASANA
What is yogasana?
Yogasana is the term for the postures that comprise the branch of yoga that focuses on the
physical body. This branch is called Hatha yoga. It is important to realize, though, that there
is more to Hatha yoga than just the postures. Maintaining proper breathing and meditation
practices also are crucial to most forms of yoga.
Why yogasana?
The body and mind are interdependent instruments that help us lead happy lives. A healthy
mind and body are equally vital for holistic living. Yoga works at multiple levels —
physiological, emotional, mental, intellectual and spiritual. The benefits of Yogasana
practice are immense. Regular yogasana practice significantly enhances the immune
systems, the muscular systems and the functioning of various organs and internal systems of
the body. A major proportion of ailments are psychosomatic and Yoga helps us address them
at the root cause. Yoga relieves stress and promotes a deeper relaxation while still providing
physical exercise. Through its practice we expand our awareness, gain equanimity of mind
and access the full potential that lies within us all.