Tag: Featured

The President of India and Supreme Commander of the Armed Forces Droupadi Murmu has approved two Kirti Chakras, one of them posthumous, and 14 Shaurya Chakras, three of them posthumous, in a total of 93 Gallantry Awards to personnel of the Armed Forces and Central Armed Police Forces (CAPF), 11 of which are posthumous, on the eve of 76th Republic Day.
The 93 Gallantry Awards also include 67 Sena Medals, with seven of them awarded posthumously, two Nao Sena Medals, and eight Vayu Sena Medals.
Major Manjit Kumar of the Punjab Regiment and with 22 Rashtriya Rifles (RR), and Naik Dilwar Khan from the Artillery Regiment and with 28 RR (posthumously) were awarded the Kirti Chakra for counter-terrorist operations in Jammu and Kashmir.
The President has also approved 305 defence decorations to the Armed Forces and other personnel. These include 30 Param Vishisht Seva Medals; five Uttam Yudh Seva Medals; 57 Ati Vishisht Seva Medals; 10 Yudh Seva Medals; 44 Sena Medals (Devotion to Duty); eight Nao Sena Medals (Devotion to Duty); 15 Vayu Sena Medals (Devotion to Duty); and 136 Vishisht Seva Medals.
President Murmu also approved 58 Mentioned-in-Despatches to Armed Forces personnel, including four awarded posthumously. These include 55 from the Indian Army — 14 for Operation Rakshak, including four posthumous awards; eight for Operation Snow Leopard; six for Operation Hifazat; two for Operation Sahayta; one for Operation Rhino; one for Operation Meghdoot; two for Operation Gurihajan; one for Operation Mulkhyama; one for Operation Reconnaissance; one for Operation Zokhawthar; one for Operation Falcon; four for Operation CAS Evacuation; one for IS Duty; and 12 for miscellaneous operations. The 58 Mentioned-in-Despatches include three to Indian Air Force personnel for Operation Sankalp.
In addition, the President also approved the President’s Tatrakshak Medal and Tatrakshak Medal to eight Coast Guard personnel.
The citation of Major Manjit details that on April 25, 2024, he assiduously trailed the movement of two foreign terrorists in a village in Sopore district through responsive human intelligence as received from a credible source. On localising the probable target complex, the officer established the initial cordon, during which terrorists retaliated and made several attempts to break the cordon throughout the intervening night. On April 26, 2024 at 5.30 a.m., one of the terrorists entered the adjoining orchard favouring natural cover. The officer pinned down the terrorist, and evacuated a trapped civilian and two children. Major Manjit started crawling towards the terrorist and on noticing the movement of the terrorist who was trying to lob a grenade at the scout, the Major engaged him in a fierce firefight and eliminated him, the citation states, adding, “For displaying conspicuous gallantry and exhibiting outstanding leadership Major Manjit is recommended for the award of Kirti Chakra.”
The other citation of Kirti Chakra, for Naik Dilwar Khan, states that he was part of an ambush in the dense jungles of Lolab Valley, Kupwara district on July 23, 2024. At 11.50 p.m., his party observed two terrorists, one at a very close distance. “Sensing grave threat from the closing-in terrorist to his team, showing complete disregard to personal safety, Naik Dilwar Khan, though under a heavy volume of fire, lunged and grasped the terrorist, engaging him in hand-to-hand combat, while the other terrorist continued to fire indiscriminately from distance,” the citation states. During this action, Naik Khan was grievously injured but did not let go of the terrorist and killed him, firing at point-blank range before succumbing to his wounds. For displaying indomitable courage, utter disregard for personal safety and gallantry of the highest order, Naik Dilwar Khan is recommended for award of Kirti Chakra (Posthumous), the citation said. Source: The Hindu

President Droupadi Murmu on Saturday advocated for the “One Nation One Election” initiative, asserting it has the potential to redefine “good governance” in the country by promoting consistency in governance, preventing policy paralysis, mitigating resource diversion, and alleviating financial burdens on the state.
In her address to the nation ahead of the 76th Republic Day, she emphasised the government’s ongoing efforts to “eliminate remnants of a colonial mindset that have lingered in the country for decades” and cited the replacement of the British-era criminal laws with three new modern laws.
“We have been witnessing concerted efforts to change that mindset… Reforms of such magnitude require an audacity of vision,” she said.
Highlighting the significance of the proposed bill aimed at synchronising election schedules across the country, Murmu noted, “The ‘One Nation One Election’ plan can offer numerous benefits, including enhanced governance and reduced financial strain.” In discussing legal reforms, she pointed out the need to replace the Indian Penal Code, the Code of Criminal Procedure, and the Indian Evidence Act with new laws reflective of Indian traditions.
She mentioned the introduction of the Bharatiya Nyaya Sanhita, the Bharatiya Nagarik Suraksha Sanhita, and the Bharatiya Sakshya Adhiniyam, which prioritise the delivery of justice over mere punishment and place a strong emphasis on addressing crimes against women and children.
Reflecting on the significance of the Constitution, the President highlighted the progress achieved over the past 75 years. “At the time of Independence, many parts of the country faced extreme poverty and hunger. However, we maintained a belief in ourselves and created conditions for growth,” she said.
Noting the contributions of farmers and labourers, she said India’s economy now plays a pivotal role in global economic trends, asserting that this transformation is rooted in the framework established by the Constitution.
The President also pointed to the persistently high economic growth rate in recent years, which has generated job opportunities, increased income for farmers and labourers, and lifted many out of poverty.
She underscored the importance of inclusive growth and the government’s commitment to welfare, making basic necessities such as housing and access to clean drinking water entitlements for citizens.
Efforts to support marginalised communities, particularly those belonging to Scheduled Castes (SC), Scheduled Tribes (ST), and Other Backward Classes (OBC), were also highlighted. Murmu mentioned various initiatives, including pre-matric and post-matric scholarships, national fellowships, and dedicated schemes aimed at the socio-economic development of these communities, such as the Pradhan Mantri Anusuchit Jaati Abhyuday Yojana and the Pradhan Mantri Janjati Adivasi Nyaya Maha Abhiyan.
The President’s address underscored the government’s commitment to fostering inclusive growth and redefining governance standards in the country, creating a vision for a more equitable and prosperous future for all citizens.
She emphasised that this occasion is a collective celebration of joy and pride for all citizens and remarked that while 75 years may seem like a brief moment in the life of a nation, it has been a significant period for India, marked by the revival of its long-dormant spirit and its journey to reclaim its rightful status among the world’s civilisations.
Reflecting on India’s historical journey, she urged citizens to remember the brave souls who sacrificed their lives for the nation’s freedom, highlighting the 150th birth anniversary of Bhagwan Birsa Munda, whose contributions to the freedom movement are now receiving due recognition. The President praised the early 20th-century freedom fighters for uniting the nation in a well-organised independence movement and credited iconic figures like Mahatma Gandhi, Rabindranath Tagore, and Babasaheb Ambedkar for helping India rediscover its democratic values.
Source: PTI

India’s Constitution, the cornerstone of its democratic framework, is among the lengthiest and most comprehensive in the world. Drafted in the aftermath of independence, it embodies the aspirations of a diverse and vibrant nation. The making of the Constitution was a monumental task that involved the contributions of many visionary leaders. Below is a detailed exploration of some of the luminaries who played pivotal roles in shaping India’s Constitution.
Dr. B.R. Ambedkar: The Chief Architect
Dr. Bhimrao Ramji Ambedkar, often referred to as the “Father of the Indian Constitution,” was the chairman of the Drafting Committee. A scholar of unparalleled brilliance, Ambedkar had a deep understanding of law, economics, and social justice. His leadership ensured that the Constitution addressed the systemic inequalities that plagued Indian society. Ambedkar’s efforts to enshrine the principles of equality, liberty, and fraternity were particularly aimed at dismantling caste discrimination and empowering marginalized communities. The inclusion of Fundamental Rights and the Directive Principles of State Policy are among his lasting contributions.
Jawaharlal Nehru: The Visionary Leader
As the first Prime Minister of independent India and an influential member of the Constituent Assembly, Jawaharlal Nehru’s vision shaped the foundational principles of the Constitution. Nehru was a staunch advocate of democracy, secularism, and a scientific temper. His contributions to the Preamble, which encapsulates the ideals of justice, liberty, equality, and fraternity, were significant. Nehru’s speeches and leadership during the drafting process inspired the Assembly to aim for a progressive and inclusive Constitution.
Sardar Vallabhbhai Patel: The Integrator
Sardar Patel, known as the “Iron Man of India,” was instrumental in unifying the princely states and integrating them into the Indian Union. As a member of the Constituent Assembly, Patel emphasized the importance of a strong federal structure with adequate autonomy for states. His pragmatic approach influenced the administrative framework of the Constitution, ensuring a balance between central authority and state powers. Patel’s efforts ensured the smooth functioning of India’s democracy in its formative years.
Dr. Rajendra Prasad: The Guiding Hand
Dr. Rajendra Prasad, who later became the first President of India, served as the President of the Constituent Assembly. Renowned for his patience, wisdom, and impartiality, Prasad played a critical role in guiding the debates and discussions within the Assembly. His leadership ensured that diverse viewpoints were respected and incorporated into the Constitution. Prasad’s calm demeanor helped maintain a sense of unity and purpose among the members.
Alladi Krishnaswamy Iyer: The Legal Luminary
Alladi Krishnaswamy Iyer, a distinguished lawyer and a member of the Drafting Committee, brought unparalleled legal expertise to the Constitution-making process. His contributions were particularly significant in framing the legal and judicial provisions of the Constitution. Iyer was a strong advocate for a unified judiciary and the rule of law, principles that remain central to India’s governance.
K.M. Munshi: The Cultural Custodian
Kanhaiyalal Maneklal Munshi, a lawyer, freedom fighter, and writer, played a key role in ensuring that India’s Constitution reflected its rich cultural heritage. Munshi was instrumental in drafting the Directive Principles of State Policy, which outline the aspirational goals for governance. He also championed the cause of linguistic reorganization and cultural preservation, ensuring that the Constitution acknowledged India’s diversity.
B.N. Rau: The Constitutional Adviser
Benegal Narsing Rau, the constitutional adviser to the Constituent Assembly, was a pivotal figure in the initial stages of drafting the Constitution. Rau prepared the first draft of the Constitution and conducted extensive research on global constitutional frameworks. His comparative analysis of constitutions from around the world provided a solid foundation for the Drafting Committee’s work.
Hansa Mehta, Sarojini Naidu and Other Women Leaders
Women leaders like Hansa Mehta, Sarojini Naidu, Durgabai Deshmukh, and Rajkumari Amrit Kaur made significant contributions to the Constitution’s framing. Hansa Mehta was a strong advocate for gender equality and played a role in ensuring that the Constitution upheld women’s rights. Sarojini Naidu, known as the “Nightingale of India,” brought her eloquence and commitment to the Assembly’s discussions, emphasizing the importance of inclusivity and social justice.
The Collective Effort
The drafting of the Indian Constitution was a collaborative endeavor involving 299 members of the Constituent Assembly. Over 11 sessions spanning nearly three years, these members debated and deliberated on various aspects of governance, rights, and responsibilities. The Assembly drew inspiration from global constitutions while ensuring the document reflected India’s unique socio-political context. The final document, adopted on November 26, 1949, represents the collective wisdom, dedication, and vision of these leaders.

The Constitution of India is the supreme law of the land, serving as the framework for governance and the legal foundation of the world’s largest democracy. Enacted on January 26, 1950, it establishes the principles, structures, and powers of the government and delineates the fundamental rights and duties of its citizens. This article provides an in-depth exploration of the Constitution-its origins, structure, features, and significance.
Historical Context and Drafting
The journey of the Indian Constitution began with the demand for self-rule during the Indian independence movement. The idea of a constituent assembly was first proposed in 1934 by M.N. Roy, and the process gained momentum after the 1940 August Offer and the Cripps Mission in 1942. Post-independence, the Constituent Assembly was formed in December 1946 to draft a constitution.
Dr. B.R. Ambedkar, often referred to as the “Architect of the Indian Constitution,” chaired the Drafting Committee. The assembly included prominent leaders like Jawaharlal Nehru, Sardar Vallabhbhai Patel, Maulana Abul Kalam Azad, and Rajendra Prasad. After almost three years of debates and deliberations, the Constitution was adopted on November 26, 1949, and came into effect on January 26, 1950.
On the 14 August 1947 meeting of the Assembly, a proposal for forming various committees was presented. Such committees included a Committee on Fundamental Rights, the Union Powers Committee and Union Constitution Committee. On 29 August 1947, the Drafting Committee was appointed, with Dr B. R. Ambedkar as the Chairman along with six other members assisted by a constitutional advisor. These members were Pandit Govind Ballabh Pant, Kanaiyalal Maneklal Munshi (K M Munshi, Ex- Home Minister, Bombay), Alladi Krishnaswamy Iyer (Ex- Advocate General, Madras State), N Gopalaswami Ayengar (Ex-Prime Minister, J&K and later member of Nehru Cabinet), B L Mitter (Ex-Advocate General, India), Md. Saadullah (Ex- Chief Minister of Assam, Muslim League member) and D P Khaitan (Scion of Khaitan Business family and a renowned lawyer). The constitutional advisor was Sir Benegal Narsing Rau (who became First Indian Judge in International Court of Justice, 1950-54). Later B L Mitter resigned and was replaced by Madhav Rao (Legal Advisor of Maharaja of Vadodara). On D P Khaitan’s death, T T Krishnamachari was included in the drafting committee. A draft Constitution was prepared by the committee and submitted to the Assembly on 4 November 1947, which was debated and over 2000 amendments were moved over a period of two years. Finally on 26 November 1949, the process was completed and the Constituent Assembly adopted the Constitution. 284 members signed the document and the process of constitution making was complete. This day is celebrated as National Law Day or Constitution Day.
The assembly met in sessions open to the public, for 166 days, spread over a period of 2 years, 11 months and 18 days before adopting the Constitution, the 308 members of the assembly signed two copies of the document (one each in Hindi and English) on 24 January 1950. The original Constitution of India is hand-written with beautiful calligraphy, each page beautified and decorated by artists from Shantiniketan including Beohar Rammanohar Sinha and Nandalal Bose. The illustrations on the cover and pages represent styles from the different civilisations of the subcontinent, ranging from the prehistoric Mohenjodaro civilisation, in the Indus Valley, to the present. The calligraphy in the book was done by Prem Behari Narain Raizda. It was published in Dehra Dun, and photolithographed at the offices of Survey of India. The entire exercise to produce the original took nearly five years. Two days later, on 26 January 1950, the Constitution of India became the law of all the States and territories of India. Rs.1,00,00,000 was official estimate of expenditure on constituent assembly. It has undergone many amendments since its enactment.
The original 1950 Constitution of India is preserved in helium cases in the Parliament house, New Delhi. There are two original versions of this – one in Hindi and the other in English.
Structure of the Constitution
The Constitution of India is one of the longest written constitutions in the world, originally consisting of a preamble, 395 articles, 22 parts, and 8 schedules. Over the years, it has been amended multiple times, and as of now, it comprises a preamble, 470 articles, 25 parts, and 12 schedules.
– Preamble: The preamble declares India to be a sovereign, socialist, secular, and democratic republic. It emphasizes the ideals of justice, liberty, equality, and fraternity.
– Parts and Articles: The Constitution is divided into various parts, each addressing specific aspects of governance and law. These include fundamental rights (Part III), directive principles of state policy (Part IV), the structure of the government (Parts V-VIII), and more.
– Schedules: The schedules detail additional provisions like allocation of powers, lists of states and union territories, and other administrative aspects.
Salient Features of the Indian Constitution
– Sovereign, Socialist, Secular, and Democratic Republic: India is independent in its decision-making, upholds social and economic equality, maintains secular governance, and operates as a democracy.
– Federal Structure with Unitary Bias: While the Constitution establishes a federal framework with powers divided between the central and state governments, it also equips the center with overriding powers during emergencies.
– Fundamental Rights and Duties: Part III guarantees fundamental rights to citizens, including the right to equality, freedom, and protection against exploitation. Part IVA outlines the duties of citizens, fostering a sense of responsibility.
– Directive Principles of State Policy (DPSP): These principles aim to guide the state in establishing a just society, addressing areas like health, education, and social welfare.
– Independent Judiciary: The judiciary acts as the guardian of the Constitution and ensures the rule of law. The Supreme Court is the apex court, followed by High Courts and subordinate courts.
– Parliamentary System of Governance: India follows a parliamentary system where the President is the constitutional head, and the Prime Minister, along with the Council of Ministers, exercises executive powers.
– Amendment Process: The Constitution provides for flexibility through amendments. Article 368 outlines the procedure, allowing changes to adapt to evolving socio-political needs.
Significance and Legacy
The Constitution of India is a living document that has withstood the test of time, adapting to changes while preserving its core values. It has played a vital role in maintaining India’s unity in diversity, safeguarding individual freedoms, and fostering inclusive development. Its principles have inspired other nations and remain a testament to the vision of its framers.

The Constitution of India, adopted on January 26, 1950, is the longest written constitution in the world. It provides the fundamental legal framework for the governance of the country, outlining the structure of government, the distribution of powers, and the fundamental rights of citizens. However, like any living document, the Constitution has been subject to changes over time through amendments. Since its adoption, the Indian Constitution has undergone numerous amendments to address emerging issues, evolving political and social landscapes, and changing legal requirements.
The Amendment Process: Article 368
The Constitution of India provides a comprehensive mechanism for its own amendment under Article 368. This article allows Parliament to amend the Constitution, subject to certain procedures. Amendments can be initiated in either house of Parliament and must be approved by a two-thirds majority of members present and voting. Some amendments require ratification by at least half of the State Legislatures, especially those affecting federal provisions or the distribution of powers between the Union and the States.
Over the years, the Constitution of India has been amended over 100 times, reflecting the dynamic nature of Indian democracy and the need for the Constitution to adapt to the changing needs of society.
Key Amendments in the Indian Constitution
The First Amendment (1951)
The First Amendment was introduced in response to several issues arising in the early years of the Republic. The amendment aimed to limit the scope of freedom of speech and expression under Article 19 by imposing restrictions on certain grounds such as public order, decency, and morality. It also provided for the reservation of seats for scheduled castes and scheduled tribes in local bodies and expanded the grounds for restricting freedom of speech.
The 42nd Amendment (1976)
Often referred to as the “mini-Constitution,” the 42nd Amendment was one of the most significant overhauls of the Indian Constitution. It was passed during the Emergency period (1975-1977) under the leadership of then-Prime Minister Indira Gandhi. The amendment made sweeping changes, including:
– Curtailment of the power of judicial review: It attempted to limit the judiciary’s power to review laws passed by Parliament.
– Introduction of the term ‘Socialist’ and ‘Secular’: The preamble was amended to include the words “Socialist” and “Secular,” reflecting the evolving political ideology.
– Strengthening the executive: The powers of the President were expanded, while the powers of the judiciary and legislature were diminished.
– Promoting Fundamental Duties: The amendment introduced Fundamental Duties under Article 51A, emphasizing the moral obligations of citizens towards the nation.
The 44th Amendment (1978)
The 44th Amendment was a direct response to the controversial 42nd Amendment. It sought to undo many of the changes made by the earlier amendment, particularly those that limited the powers of the judiciary. Key provisions included:
– Restoration of the right to property: The amendment reversed the 42nd Amendment’s provisions that had effectively removed the right to property as a fundamental right.
– Strengthening the judiciary: It ensured the independence of the judiciary and reaffirmed the principle of judicial review.
The 73rd and 74th Amendments (1992)
The 73rd Amendment (for rural areas) and the 74th Amendment (for urban areas) introduced significant changes to the Indian system of local governance. These amendments provided for the establishment of Panchayats (rural local bodies) and Municipalities (urban local bodies) at the grassroots level. They included provisions for the direct election of representatives, reservation of seats for women, scheduled castes, and scheduled tribes, and the devolution of powers to local bodies. These amendments sought to promote democratic decentralization and empower local governance institutions.
The 86th Amendment (2002)
The 86th Amendment introduced major changes related to education. It made education a fundamental right for children between the ages of 6 and 14 by amending Article 21-A. This amendment provided a legal basis for the Right to Education Act (2009), which aimed to ensure free and compulsory education for all children in this age group.
The 97th Amendment (2011)
The 97th Amendment focused on cooperative societies and their functioning. It inserted Article 43-B, which emphasizes the promotion of cooperative societies as a means of economic development. The amendment also provided for the regulation of cooperative societies through legislation at the national level.
The 101st Amendment (2016)
The 101st Amendment marked a significant reform in India’s tax system with the introduction of the Goods and Services Tax (GST). The amendment laid the foundation for the implementation of GST, which replaced various indirect taxes levied by the Union and the States, providing a unified tax structure across the country. This reform aimed to simplify the tax system, increase tax compliance, and boost economic growth.
The 103rd Amendment (2019)
The 103rd Amendment introduced a provision for economically weaker sections (EWS) of society, allowing them to access 10% reservation in educational institutions and government jobs. This amendment was seen as an effort to provide greater opportunities for disadvantaged groups, particularly those who did not fall under the existing reservation categories based on caste.
The 104th Amendment (2020)
The 104th Constitutional Amendment Act of 2020 extends SCs/STs seat reservations in the Lok Sabha and State Assemblies until 2030 while abolishing the Anglo-Indian reserved seats. It also amends Article 334 to reflect these changes.
The 105th Amendment (2021)
The 105th Amendment of India, also known as the Constitution (One Hundred and Fifth Amendment) Act, 2021, restored the power of state governments to identify socially and educationally backward classes (SEBCs). The amendment came into effect on August 18, 2021.
The 106th Amendment (2023)
The 106th Amendment Act of 2023 was the most recent amendment to the Constitution of India. It reserved one-third of all seats in the Lok Sabha, State Legislative Assemblies, and the Legislative Assembly of Delhi for women.

SWAMI VIVEKANANDA’S BIRTHDAY FALLS ON JANUARY 12 AND IS CELEBRATED AS NATIONAL YOUTH DAY ACROSS INDIA

Swami Vivekananda, born Narendranath Datta, was a towering figure in the world of spirituality, philosophy, and Indian nationalism. A disciple of the revered mystic Sri Ramakrishna Paramahamsa, Vivekananda played a pivotal role in introducing Indian philosophies such as Vedanta and Yoga to the Western world. His eloquence, charisma, and vision of a united humanity have left an indelible mark on both the East and the West.
Early Life and Education
Swami Vivekananda was born on January 12, 1863, in Calcutta (now Kolkata), India, to Vishwanath Datta, an attorney, and Bhuvaneshwari Devi, a devout homemaker. Narendranath was the couple’s sixth child, and from an early age, he displayed prodigious intelligence and a deep spiritual inclination.
Education and Early Influences
Narendranath attended Ishwar Chandra Vidyasagar’s Metropolitan Institution and later pursued a bachelor’s degree in arts from the General Assembly’s Institution (now known as Scottish Church College). He excelled in various subjects, including philosophy, history, and literature. His academic brilliance was complemented by a keen interest in music, gymnastics, and debating.
During his formative years, he was deeply influenced by the spiritual texts of Hinduism, particularly the Upanishads and the Bhagavad Gita. However, he harbored a skeptical mind and sought logical explanations for religious beliefs, often questioning traditional practices.
Meeting Sri Ramakrishna
Narendranath’s life took a profound turn when he met Sri Ramakrishna at the Dakshineswar Kali Temple in 1881. The young seeker was initially skeptical of Ramakrishna’s spiritual experiences and teachings. Nevertheless, he was drawn to the mystic’s simplicity, profound love, and unwavering devotion to the Divine Mother.
Sri Ramakrishna recognized Narendranath’s potential and saw in him the future leader of his spiritual mission. Under Ramakrishna’s guidance, Narendranath experienced states of deep meditation and spiritual ecstasy. Ramakrishna’s teachings of universal love, harmony among religions, and selfless service became the bedrock of Vivekananda’s philosophy.
Transformation into Swami Vivekananda
After Ramakrishna’s passing in 1886, Narendranath renounced worldly life and took the vows of a sannyasi, assuming the name Swami Vivekananda. Along with a group of dedicated disciples, he established a monastic order in Baranagar, near Calcutta. The order became the nucleus of the Ramakrishna Math, dedicated to spiritual practice and the propagation of Ramakrishna’s teachings.
Journey to the West
In 1893, Swami Vivekananda traveled to the United States to participate in the Parliament of the World’s Religions in Chicago. His address on September 11, 1893, began with the iconic words, “Sisters and Brothers of America,” which drew a standing ovation from the audience. Vivekananda spoke passionately about the universality of religion, the need for interfaith harmony, and the spiritual wisdom of India.
Impact of the Chicago Address
Vivekananda’s speech catapulted him to international fame. He became a sought-after speaker, delivering lectures on Vedanta, Yoga, and the synthesis of science and spirituality. His presence in the West marked the beginning of a cultural exchange that introduced Indian spirituality to a global audience.
Founding the Ramakrishna Mission
In 1897, Swami Vivekananda returned to India and founded the Ramakrishna Mission, an organization dedicated to social welfare and spiritual upliftment. The mission’s work encompassed education, healthcare, disaster relief, and the promotion of interfaith harmony.
Core Ideals
The Ramakrishna Mission is guided by the principles of selfless service, spiritual practice, and the teachings of Vedanta. Vivekananda emphasized the importance of “service to man as service to God,” advocating for the upliftment of the poor and marginalized.
Teachings and Philosophy
Swami Vivekananda’s teachings are a harmonious blend of spirituality, rationality, and practicality. Key aspects of his philosophy include:
– Universal Religion: Vivekananda believed in the underlying unity of all religions and promoted interfaith dialogue.
– Vedantic Philosophy: He emphasized the teachings of Advaita Vedanta, which proclaim the oneness of the individual soul (Atman) and the universal soul (Brahman).
– Karma Yoga: Vivekananda advocated for selfless action as a means of spiritual realization.
– Education: He stressed the need for holistic education that fosters character development and self-reliance.
– Empowerment of Women: Vivekananda championed the empowerment of women, viewing them as the cornerstone of a strong society.
Legacy
Swami Vivekananda passed away on July 4, 1902, at the young age of 39. Despite his short lifespan, his impact on spirituality, education, and social reform has been immense.
Influence on Indian Nationalism
Vivekananda’s call for spiritual awakening and national pride inspired several leaders of the Indian independence movement, including Mahatma Gandhi, Subhas Chandra Bose, and Bal Gangadhar Tilak.
Global Recognition
Today, Swami Vivekananda is revered as a global spiritual icon. His teachings continue to inspire millions, and his birthday is celebrated as National Youth Day in India.
The young monk and his teachings have been an inspiration to many, and his words have become goals of self-improvement especially for the youth of the country.
National Youth Day (Yuva Diwas or Swami Vivekananda Birthday) is celebrated with the great joy and enthusiasm in India every year on 12th of January. It is celebrated to commemorate the birthday of Swami Vivekananda, maker of the modern India. It was first declared by the Government of India in the year 1984 to celebrate the birthday of Swami Vivekananda as the National Youth Day. Since then (1985), it is started celebrating as the National Youth Day all over the country.
Swami Vivekananda’s life and teachings transcend the boundaries of time, culture, and geography. He envisioned a world where humanity could rise above narrow divisions and work collectively toward the realization of its highest potential. Through his profound spirituality, unwavering commitment to service, and visionary leadership, Swami Vivekananda has left an indelible legacy that continues to illuminate the path for generations to come.

Thanksgiving Day, one of the United States’ most celebrated holidays, is here (November 28, 2024). Celebrated annually on the fourth Thursday of November, this day is dedicated to the harvest and other blessings of the past year. The day, associated with fun, food, and football, is mostly celebrated in the United States and Canada. On Thanksgiving Day, traditionally, the farmers thanked God for their autumn harvest.
The 16th President of the United States, Abraham Lincoln, who guided the nation through the Civil War, originally declared Thanksgiving a holiday and a day off for employees in 1863. Christmas shopping also starts on Thanksgiving Day, which comes before Black Friday.
Families and friends gather for a meal and play games and have fun on Thanksgiving Day. Pumpkin pie, cranberry sauce, potatoes, stuffing, and roast turkey are all staples. Families spend time together while playing a game or watching football.
Thanksgiving at Plymouth
In September 1620, a small ship called the Mayflower left Plymouth, England, carrying 102 passengers—an assortment of religious separatists seeking a new home where they could freely practice their faith and other individuals lured by the promise of prosperity and land ownership in the “New World.” After a treacherous and uncomfortable crossing that lasted 66 days, they dropped anchor near the tip of Cape Cod, far north of their intended destination at the mouth of the Hudson River. One month later, the Mayflower crossed Massachusetts Bay, where the Pilgrims, as they are now commonly known, began the work of establishing a village at Plymouth.
Throughout that first brutal winter, most of the colonists remained on board the ship, where they suffered from exposure, scurvy and outbreaks of contagious disease. Only half of the Mayflower’s original passengers and crew lived to see their first New England spring. In March, the remaining settlers moved ashore, where they received an astonishing visit from a member of the Abenaki tribe who greeted them in English.
Several days later, he returned with another Native American, Squanto, a member of the Pawtuxet tribe who had been kidnapped by an English sea captain and sold into slavery before escaping to London and returning to his homeland on an exploratory expedition. Squanto taught the Pilgrims, weakened by malnutrition and illness, how to cultivate corn, extract sap from maple trees, catch fish in the rivers and avoid poisonous plants. He also helped the settlers forge an alliance with the Wampanoag, a local tribe, which endured for more than 50 years and remains one of the few examples of harmony between European colonists and Native Americans.
When Was the First Thanksgiving?
In November 1621, after the Pilgrims’ first corn harvest proved successful, Governor William Bradford organized a celebratory feast and invited a group of the fledgling colony’s Native American allies, including the Wampanoag chief Massasoit. Now remembered as America’s “first Thanksgiving”—although the Pilgrims themselves may not have used the term at the time—the festival lasted for three days. While no record exists of the first Thanksgiving’s exact menu, much of what we know about what happened at the first Thanksgiving comes from Pilgrim chronicler Edward Winslow, who wrote:
“Our harvest being gotten in, our governor sent four men on fowling, that so we might after a special manner rejoice together, after we had gathered the fruits of our labors; they four in one day killed as much fowl, as with a little help beside, served the Company almost a week, at which time amongst other Recreations, we exercised our Arms, many of the Indians coming amongst us, and amongst the rest their greatest king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five Deer, which they brought to the Plantation and bestowed on our Governor, and upon the Captain and others. And although it be not always so plentiful, as it was at this time with us, yet by the goodness of God, we are so far from want, that we often wish you partakers of our plenty.”
Historians have suggested that many of the dishes were likely prepared using traditional Native American spices and cooking methods. Because the Pilgrims had no oven and the Mayflower’s sugar supply had dwindled by the fall of 1621, the meal did not feature pies, cakes or other desserts, which have become a hallmark of contemporary celebrations
Origins of Thanksgiving National Holiday
Pilgrims held their second Thanksgiving celebration in 1623 to mark the end of a long drought that had threatened the year’s harvest and prompted Governor Bradford to call for a religious fast. Days of fasting and thanksgiving on an annual or occasional basis became common practice in other New England settlements as well.
During the American Revolution, the Continental Congress designated one or more days of thanksgiving a year, and in 1789 George Washington issued the first Thanksgiving proclamation by the national government of the United States; in it, he called upon Americans to express their gratitude for the happy conclusion to the country’s war of independence and the successful ratification of the U.S. Constitution. His successors John Adams and James Madison also designated days of thanks during their presidencies.

In 1817, New York became the first of several states to officially adopt an annual Thanksgiving holiday; each celebrated it on a different day, however, and the American South remained largely unfamiliar with the tradition.
In 1827, the noted magazine editor and prolific writer Sarah Josepha Hale—author, among countless other things, of the nursery rhyme “Mary Had a Little Lamb”—launched a campaign to establish Thanksgiving as a national holiday. For 36 years, she published numerous editorials and sent scores of letters to governors, senators, presidents and other politicians, earning her the nickname the “Mother of Thanksgiving.”
Abraham Lincoln finally heeded her request in 1863, at the height of the Civil War, in a proclamation entreating all Americans to ask God to “commend to his tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife” and to “heal the wounds of the nation.”
He scheduled Thanksgiving for the final Thursday in November, and it was celebrated on that day every year until 1939 when Franklin D. Roosevelt moved the holiday up a week in an attempt to spur retail sales during the Great Depression. Roosevelt’s plan, known derisively as Franksgiving, was met with passionate opposition, and in 1941 the president reluctantly signed a bill making Thanksgiving the fourth Thursday in November.
Thanksgiving Food
In many American households, the Thanksgiving celebration has lost much of its original religious significance; instead, it now centers on cooking and sharing a bountiful meal with family and friends. Turkey, a Thanksgiving staple so ubiquitous it has become all but synonymous with the holiday, may or may not have been on offer when the Pilgrims hosted the inaugural feast in 1621.
Today, however, nearly 90 percent of Americans eat the bird—whether roasted, baked or deep-fried—on Thanksgiving, according to the National Turkey Federation. Other traditional foods include stuffing, mashed potatoes, cranberry sauce and pumpkin pie. Volunteering is a common Thanksgiving Day activity, and communities often hold food drives and host free dinners for the less fortunate.
Macy’s Thanksgiving Day Parade
Parades have also become an integral part of the holiday in cities and towns across the United States. Presented by Macy’s department store since 1924, New York City’s Thanksgiving Day parade is the largest and most famous, attracting more than 3 million spectators along its 2.5-mile route and drawing an enormous television audience. It typically features marching bands, performers, elaborate floats conveying various celebrities and giant balloons shaped like cartoon characters.
Beginning in the mid-20th century and perhaps even earlier, the president of the United States has “pardoned” one or two Thanksgiving turkeys each year, sparing the birds from slaughter and sending them to a farm for retirement. A number of U.S. governors also perform the annual turkey pardoning ritual.
Thanksgiving Controversies
For some scholars, the jury is still out on whether the feast at Plymouth really constituted the first Thanksgiving in the United States. Indeed, historians have recorded other ceremonies of thanks among European settlers in North America that predate the Pilgrims’ celebration.
In 1565, for instance, the Spanish explorer Pedro Menéndez de Avilé invited members of the local Timucua tribe to a dinner in St. Augustine, Florida, after holding a mass to thank God for his crew’s safe arrival. On December 4, 1619, when 38 British settlers reached a site known as Berkeley Hundred on the banks of Virginia’s James River, they read a proclamation designating the date as “a day of thanksgiving to Almighty God.”
Some Native Americans and many others take issue with how the Thanksgiving story is presented to the American public, and especially to schoolchildren. In their view, the traditional narrative paints a deceptively sunny portrait of relations between the Pilgrims and the Wampanoag people, masking the long and bloody history of conflict between Native Americans and European settlers that resulted in the deaths of tens of thousands. Since 1970, protesters have gathered on the day designated as Thanksgiving at the top of Cole’s Hill, which overlooks Plymouth Rock, to commemorate a “National Day of Mourning.” Similar events are held in other parts of the country.
Thanksgiving’s Ancient Origins
Although the American concept of Thanksgiving developed in the colonies of New England, its roots can be traced both to Native Americans, as well as back to the other side of the Atlantic.
Both the Separatists who came over on the Mayflower and the Puritans who arrived soon after brought with them a tradition of providential holidays—days of fasting during difficult or pivotal moments and days of feasting and celebration to thank God in times of plenty.
As an annual celebration of the harvest and its bounty, moreover, Thanksgiving falls under a category of festivals that spans cultures, continents and millennia. In ancient times, the Egyptians, Greeks and Romans feasted and paid tribute to their gods after the fall harvest. Thanksgiving also bears a resemblance to the ancient Jewish harvest festival of Sukkot.
Finally, historians have noted that Native Americans had a rich tradition of commemorating the fall harvest with feasting and merrymaking long before Europeans set foot on America’s shores.

‘Jai Jawan, Jai Kisan’ – a phrase that resonates with every Indian, was coined by a man whose legacy continues to inspire us all — Lal Bahadur Shastri, a name synonymous with humility and dedication. Every year, on the 2nd of October, we come together to celebrate his birth anniversary, known as Lal Bahadur Shastri Jayanti.
In this article, you will learn a little more about his life, accomplishments, the profound impact he had on the nation and how his legacy continues to inspire generations.
Born on 2nd October 1904, Shastri Ji came from humble beginnings, deeply influenced by the values of honesty and hard work instilled by his mother, Ramdulari Devi, as his father, Sharada Prasad Srivastava, passed away only two years after Shastri Ji was born. He was born in the town of Mughalsarai, nestled within the Varanasi district of Uttar Pradesh, India.
His academic pursuits at Kashi Vidyapeeth earned him the title ‘Shastri’ in 1925, and he obtained degrees in philosophy and ethics, reflecting his commitment to intellectual growth.
Lal Bahadur Shastri’s Political Career
Shastri Ji’s political awakening was profoundly influenced by the likes of Mahatma Gandhi, Bal Gangadhar Tilak, Annie Besant, and other stalwarts of the freedom struggle. Their unwavering dedication to India’s cause inspired Shastri Ji to actively participate in the fight for independence. His deep admiration for Swami Vivekananda’s teachings further fueled his passion for nation-building.
In 1928, Shastri Ji joined the Indian National Congress, and two years later, in 1930, he took part in the historic Salt Satyagraha — a defining moment in the struggle for India’s freedom. His commitment to the cause saw him endure imprisonment several times, collectively amounting to seven years.
As India moved towards independence, Shastri Ji’s dedication and competence were recognised, leading to his appointment as a Cabinet Minister in the Nehru Ministry in 1952. He was entrusted with significant portfolios, including railways and transport. His tenure was marked by a strong sense of integrity.
However, in August 1956, a devastating railway accident struck Mahbubnagar, Andhra Pradesh, claiming the lives of over 100 people. Taking moral responsibility for the tragedy, Shastri Ji tendered his resignation to Prime Minister Jawaharlal Nehru. However, Nehru, recognising Lal Bahadur Shastri’s commitment and leadership, persuaded him to withdraw his resignation, believing in his ability to address the challenges that had arisen.
Tragically, just a few months later, in November 1956, another heart-wrenching railway accident occurred, this time in Ariyalur, Tamil Nadu, again, resulting in the loss of over 100 lives. Deeply affected by the recurring railway accidents and their devastating toll on human lives, Shastri Ji once again submitted his resignation to the Prime Minister. He pleaded for its early acceptance, emphasising the importance of accountability and responsibility in public service.
The second resignation, tendered by Lal Bahadur Shastri in the wake of the Ariyalur railway accident, garnered significant attention nationwide. The Pioneer, in its editorial on November 26, 1956, shortly after the Ariyalur tragedy, emphasised that while accidents could occur even in the best-regulated railways, they should be exceptions rather than the rule. The editorial did not place blame on the railway minister, recognising the complexity of the railway system’s operation and safety.
In his resignation letter, Shastri Ji expressed his belief that it would be beneficial for both him and the government if he quietly stepped down from the office he held. Notably, he used the word ‘quietly,’ underscoring his modest and unassuming nature.
Jawaharlal Nehru, addressing the dilemma he faced, acknowledged in the Lok Sabha that it was a difficult decision for him to accept Shastri Ji’s resignation. He went on to affirm his highest regard for Lal Bahadur Shastri and stressed the importance of setting an example of constitutional propriety.
Jawaharlal Nehru hinted that if he did accept the resignation, it would be based on the grounds of constitutional propriety. This aspect is noteworthy, as justifying the acceptance of the resignation on the principle of constitutional propriety faced significant scrutiny and criticism in the media.
This sequence of events reflects the depth of character and dedication to principles demonstrated by both Lal Bahadur Shastri and Jawaharlal Nehru during a critical juncture in India’s governance.
After India gained its hard-fought independence in 1947, Lal Bahadur Shastri continued his dedication to public service. He held various important positions in the Indian government, including the Minister of Police and Transport in Uttar Pradesh, which helped him understand the intricacies of governance.
In 1964, he ascended to the highest office in the country, becoming the Prime Minister of India, succeeding Jawaharlal Nehru. His leadership came at a crucial juncture in India’s history, marked by various challenges, including food scarcity and the looming threat of war with Pakistan. Shastri’s tenure was a testament to his unwavering commitment to the welfare of the nation and its people.
During his tenure, India faced one of its most challenging crises, the Indo-Pak War of 1965. Shastri Ji’s leadership during this period demonstrated his resolve and his dedication to peace.
His famous slogan, ‘Jai Jawan, Jai Kisan’ (Hail the Soldier, Hail the Farmer), captured the essence of his approach to the crisis. This slogan encapsulated the essence of his approach to the crisis and carried profound significance on multiple fronts.
– Honoring the Soldiers: ‘Jai Jawan’ hailed the soldiers on the front lines who displayed unwavering bravery and resilience in the face of adversity. It was an acknowledgement of their sacrifices and an expression of solidarity with those defending the nation’s borders.
– Recognising the Farmers: ‘Jai Kisan’ paid tribute to the farmers, emphasising the vital role they played in supporting the war effort. Shastri Ji recognised that self-sufficiency in food production was not only an economic necessity but also a strategic imperative during times of conflict. The slogan encouraged farmers to work tirelessly to ensure India had a steady supply of food.
– Unity and Resilience: Together, Jai Jawan Jai Kisan’ conveyed a powerful message of national unity and resilience. It underscored the idea that the entire nation stood as one, with soldiers and farmers working hand in hand to defend the country’s integrity and secure its future.
Lal Bahadur Shastri’s slogan not only boosted the morale of Indian soldiers but also inspired a sense of duty and patriotism among citizens from all walks of life. It highlighted the interdependence of security and sustenance, reinforcing the idea that a strong nation must be both well-defended and self-reliant.
In the midst of the conflict, Lal Bahadur Shastri’s leadership, encapsulated by this iconic slogan, steered India towards a position of strength and resilience.
Lal Bahadur Shastri’s death
Lal Bahadur Shastri’s passing remains shrouded in mystery and intrigue. On the night of January 11, 1966, while in Tashkent, Uzbekistan, for peace talks with Pakistan following the Indo-Pak War of 1965, the world was shocked to learn of his sudden demise. Shastri, then Prime Minister of India, had been engaged in intense negotiations with Pakistan’s President, Ayub Khan, to secure a lasting peace between the two nations.
The cause of his death was officially stated as a heart attack, but doubts and questions surrounding the circumstances persist to this day.
Despite the controversies surrounding his death, Lal Bahadur Shastri’s legacy endures as a symbol of unwavering commitment to the nation and its people. His sudden and untimely passing left the nation in mourning, and he was cremated with full state honours at Vijay Ghat in Delhi. Posthumously, he was awarded the Bharat Ratna in recognition of his exceptional service and leadership.

Yoga is essentially a spiritual discipline based on an extremely subtle science, which focuses on bringing harmony between mind and body. It is an art and scince of healthy living. The word ‘Yoga’ is derived from the Sanskrit root ‘Yuj’, meaning ‘to join’ or ‘to yoke’ or ‘to unite’. As per Yogic scriptures the practice of Yoga leads to the union of individual consciousness with that of the Universal Consciousness, indicating a perfect harmony between the mind and body, Man & Nature. According to modern scientists, everything in the universe is just a manifestation of the same quantum firmament. One who experiences this oneness of existence is said to be in yoga, and is termed as a yogi, having attained to a state of freedom referred to as mukti, nirvana or moksha. Thus the aim of Yoga is Self-realization, to overcome all kinds of sufferings leading to ‘the state of liberation’ (Moksha) or ‘freedom’ (Kaivalya). Living with freedom in all walks of life, health and harmony shall be the main objectives of Yoga practice.”Yoga” also refers to an inner science comprising of a variety of methods through which human beings can realize this union and achieve mastery over their destiny.Yoga, being widely considered as an ‘immortal cultural outcome’ of Indus Saraswati Valley civilization – dating back to 2700 B.C., has proved itself catering to both material and spiritual upliftment of humanity.Basic humane values are the very identity of Yoga Sadhana.
The practice of Yoga is believed to have started with the very dawn of civilization. The science of yoga has its origin thousands of years ago, long before the first religions or belief systems were born. In the yogic lore, Shiva is seen as the first yogi or Adiyogi, and the first Guru or Adi Guru.
Several thousand years ago, on the banks of the lake Kantisarovar in the Himalayas, Adiyogi poured his profound knowledge into the legendary Saptarishis or “seven sages”. The sages carried this powerful yogic science to different parts of the world, including Asia, the Middle East, Northern Africa and South America. Interestingly, modern scholars have noted and marvelled at the close parallels found between ancient cultures across the globe. However, it was in India that the yogic system found its fullest expression. Agastya, the Saptarishi who travelled across the Indian subcontinent, crafted this culture around a core yogic way of life.
The Number of seals and fossil remains of Indus Saraswati valley civilization with Yogic motives and figures performing Yoga Sadhana suggest the presence of Yoga in ancient India. The phallic symbols, seals of idols of mother Goddess are suggestive of Tantra Yoga. Presence of Yoga is available in folk traditions, Indus valley civilization, Vedic and Upanishadic heritage, Buddhist and Jain traditions, Darshanas, epics of Mahabharat and Ramayana, theistic traditions of Shaivas, Vaishnavas, and Tantric traditions. In addition, there was a primordial or pure Yoga which has been manifested in mystical traditions of South Asia. This was the time when Yoga was being practised under the direct guidance of Guru and its spritual value was given special importance. It was a part of Upasana and yoga sadhana was inbuilt in their rituals. Sun was given highest importance during the vedic period. The practice of ‘Surya namaskara’ may have been invented later due to this influence. Pranayama was a part of daily ritual and to offer the oblation. Though Yoga was being practiced in the pre-Vedic period, the great Sage Maharshi Patanjali systematized and codified the then existing practices of Yoga, its meaning and its related knowledge through his Yoga Sutras. After Patanjali, many Sages and Yoga Masters contributed greatly for the preservation and development of the field through their well documented practices and literature.
Historical evidences of the existence of Yoga were seen in the pre-Vedic period (2700 B.C.), and thereafter till Patanjali’s period. The main sources, from which we get the information about Yoga practices and the related literature during this period, are available in Vedas (4), Upanishads(108), Smritis, teachings of Buddhism, Jainism, Panini, Epics (2), Puranas (18) etc.
Tentatively, the period between 500 BC – 800 A.D. is considered as the Classical period which is also considered as the most fertile and prominent period in the history and development of Yoga. During this period, commentaries of Vyasa on Yoga Sutras and Bhagawadgita etc. came into existence.This period can be mainly dedicated to two great religious teachers of India –Mahavir and Buddha. The concept of Five great vows – Pancha mahavrata- by Mahavir and Ashta Magga or eightfold path by Buddha – can be well considered as early nature of Yoga sadhana. We find its more explicit explanation in Bhagawadgita which has elaborately presented the concept of Gyan yoga, Bhakti yoga and Karma Yoga. These three types of yoga are still the highest example of human wisdom and and even to day people find peace by following the methods as shown in Gita. Patanjali’s yoga sutra besides containing various aspects of yoga, is mainly identified with eight fold path of Yoga. The very important commentary on Yoga sutra by Vyasa was also written. During this very period the aspect of mind was given importance and it was clearly brought out through Yoga sadhana, Mind and body both can be brought under control to experience equanimity.The period between 800 A.D. – 1700 A.D. has been recognized as the Post Classical period wherein the teachings of great Acharyatrayas-Adi Shankracharya, Ramanujacharya, Madhavacharya-were prominent during this period. The teachings of Suradasa, Tulasidasa, Purandardasa, Mirabai were the great contributors during this period. The Natha Yogis of Hathayoga Tradition like Matsyendaranatha, Gorkshanatha, Cauranginatha, Swatmaram Suri, Gheranda, Shrinivasa Bhatt are some of the great personalities who popularized the Hatha Yoga practices during this period.
The period between 1700 – 1900 A.D. is considered as Modern period in which the great Yogacharyas- Ramana Maharshi, Ramakrishna Paramhansa, Paramhansa Yogananda, Vivekananda etc. have contributed for the development of Raja Yoga.This was the period when Vedanta, Bhakti yoga, Nathayoga or Hatha-yoga flourished. The Shadanga-yoga of Gorakshashatakam, Chaturanga-yoga of Hathayogapradipika, Saptanga-yoga of Gheranda Samhita, were the main tenents of Hatha-yoga.
Now in the contemporary times, everybody has conviction about yoga practices towards the preservation, maintenance and promotion of health. Yoga has spread all over the world by the teachings of great personalities like Swami Shivananda, Shri T.Krishnamacharya, Swami Kuvalayananda, Shri Yogendara, Swami Rama, Sri Aurobindo, Maharshi Mahesh Yogi, Acharya Rajanish, Pattabhijois, BKS. Iyengar, Swami Satyananda Sarasvati and the like.
Clearing Misconceptions
For many, the practice of yoga is restricted to Hatha Yoga and Asanas (postures). However, among the Yoga Sutras, just three sutrasare dedicated to asanas. fundamentally, hatha yoga is a preparatory process so that the body can sustain higher levels of energy. The process begins with the body, then the breath, the mind, and the inner self.
Yoga is also commonly understood as a therapy or exercise system for health and fitness. While physical and mental health are natural consequences of yoga, the goal of yoga is more far-reaching. “Yoga is about harmonizing oneself with the universe. It is the technology of aligning individual geometry with the cosmic, to achieve the highest level of perception and harmony.”
Yoga does not adhere to any particular religion, belief system or community; it has always been approached as a technology for inner wellbeing. Anyone who practices yoga with involvement can reap its benefits, irrespective of one’s faith, ethnicity or culture.Traditional Schools of Yoga :These different Philosophies, Traditions, lineages and Guru-shishya paramparas of Yoga lead to the emergence of differnt Traditional Schools of Yoga e.g. Jnana-yoga, Bhakti-yoga, Karma-yoga, Dhyana-yoga, Patanjala-yoga, Kundalini-yoga, Hatha-yoga, Mantra-yoga, Laya-yoga, Raja-yoga, Jain-yoga, Bouddha-yoga etc. Each school has its own principles and practices leading to altimate aim and objectives of Yoga.
Yogic Practices for Health and Wellness
The widely practiced Yoga Sadhanas (Practices) are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana (Meditation), Samadhi /Samyama, Bandhas & Mudras, Shat-karmas, Yukta-ahara, Yukta karma, Mantra japa, etc.Yama’s are restraints and Niyama’s are observances. These are considered to be pre-requisits for the Yoga Sadhanas (Practices). Asanas, capable of bringing about stability of body and mind ‘ kuryat-tad-asanam-sthairyam…’ , consists in adopting various body (psycho-physical) patterns, giving ability to maintain a body position (a stable awareness of one’s structural existence) for a considerable length and period of time as well.
Pranayama consists in developing awareness of one’s breathing followed by willful regulation of respiration as the functional or vital basis of one’s existence. It helps in developing awareness of one’s mind and helps to establish control over the mind. In the initial stages, this is done by developing awareness of the ‘flow of in-breath and out-breath’ (svasa-prasvasa) through nostrils, mouth and other body openings, its internal and external pathways and destinations. Later, this phenomenan is modified, through regulated, controlled and monitored inhalation (svasa) leading to the awareness of the body space/s getting filled (puraka), the space/s remaning in a filled state (kumbhaka) and it’s getting emptied (rechaka) during regulated, controlled and monitored exhalation (prasvasa).
Pratyhara indicates dissociation of one’s consciousness (withdrawal) from the sense organs which helps one to remain connected with the external objects. Dharana indicates broad based field of attetion (inside the body and mind) which is usually understood as concentration. Dhyana (Meditation) is contemplation (focussed attention inside the body and mind) and Samadhi – integration.
Bandhas and Mudras are practices associated with pranayama. They are viewed as (the) higher Yogic practices mainly consisting on adopting certain body (psycho-physical) patterns along with control over respiration.This further facilitates control over mind and paves way for higher yogic attainment. Shat-karmas are de-toxification procedures, help to remove the toxins acumalated in the body and are clinical in nature.
Yuktahara (Right Food and other inputs) advocates appropriate food and food habits for healthy living. However practice of Dhyana (Meditation) helping in self-realization leading to transcendence is considered as the esssence of Yoga Sadhana (The Practice of Yoga).
The Fundamentals of Yoga Sadhana
Yoga works on the level of one’s body, mind, emotion and energy. This has given rise to four broad classifications of Yoga: karma yoga, where we utilize the body; bhakti yoga, where we utilize the emotions; gyana yoga, where we utilize the mind and intelect; and kriya yoga, where we utilize the energy.
Each system of Yoga we practice would fall within the gamut of one or more of these categories. Every individual is a unique combination of these four factors. “All the ancient commentaries on Yoga have stressed that it is essential to work under the direction of a Guru.” The reason being that only a Guru can mix the appropriate combination of the four fundamental paths, as is necessary for each seeker.Yoga Education:Tradiitionally, Yoga Education was imparted by knowledgeable, experienced, and wise persons in the families (comparable with the education imparted in convents in the west) and then by the Seers (Rishis/Munis/Acharyas) in Ashramas (compared with monastries). Yoga Education, on the other hand, aims at taking care of the individual, the ‘Being’. It is presumed that a good, balanced, integrated, truthful, clean, transparent person will be more useful to oneself, family, society, nation, nature and humanity at large. Yoga education is ‘Being oriented’. Details of working with ‘being oriented’ aspect have been outlined in various living traditions and texts and the method contributing to this important field is known as ‘Yoga’.
Present days, Yoga Education is being imparted by many eminent Yoga Institutions, Yoga Colleges, Yoga Universites, Yoga Departments in the Universities, Naturopathy colleges and Private trusts & societies. Many Yoga Clinics, Yoga Therapy and Training Centers, Preventive Health Care Units of Yoga, Yoga Research Centers etc. have been established in Hospitals, Dispensories, Medical Institiutions and Therapetical setups.
Different social customs and rituals in India, the land of Yoga, reflect a love for ecological balance, tolerance towards other systems of thought and a compassionate outlook towards all creations.Yoga Sadhana of all hues and colours is considered panacea for a meaningful life and living. Its orientation to a comprehensive health, both individual and social, makes it a worthy practice for the people of all religions, races and nationalities.
Now-a-days, millions and millions of people across the globe have benefitted by the practice of Yoga which has been preserved and promoted by the great eminent Yoga Masters from ancient time to this date.The practice of Yoga is blossoming, and growing more vibrant every day.