Vaarkari Sampraday- Pandharpur Ekadashi Yatra

Ashadhi Ekadashi falls on the eleventh day of the waxing moon (Shukla Paksha) in the month of Ashadha (June–July time frame) according to the Vedic calendar.

It marks the beginning of Chaturmas, a period of four holy months in the Hindu calendar. Ashadhi Ekadashi, also known as Devshayani Ekadashi, holds immense spiritual significance in Hindu tradition and is celebrated at Pandharpur every year. 

Pandharpur is revered as Dakshin Kashi or Dakshin Dwarka…It is associated with  Viththal Pandurang.., affectionately called Bhu-Vaikuntha by pilgrims. The Pandharpur Wari is a revered pilgrimage in Maharashtra. 

The Warkari sect celebrates devotion through the Pandharpur Wari, a sacred pilgrimage……  Warkari is the tradition of going on a 'wari' or a small pilgrimage on foot to the Vitthala's temple at Pandharpur. Vitthala is none other than Sri. Krishna who came to Pandharpur from Dwaraka to meet his beloved Bhakta Pundalika and stayed there itself on a brick. 

On this day, Lord Vishnu is believed to enter a state of deep slumber or meditative rest known as Yoga Nidra. This divine rest lasts for four months, ending on Prabodhini Ekadashi (also called Kartiki Ekadashi) in the month of Kartik.

The Pandharpur Wari tradition has a rich history that spans centuries. It originated around the 13th century and has continued uninterrupted since then. Devotees have faithfully undertaken this pilgrimage for generations, making it a deeply ingrained part of Maharashtra’s cultural and spiritual heritage. Devotees observe fasting, visit temples, and seek blessings from Bhagwan Vishnu. 

The Wari is a spiritual journey undertaken by millions of Warkari devotees. It symbolizes devotion, community, and reverence for beloved Vithoba. The procession starts from Alandi and Dehu, covering approximately 250 km on foot over a 21-day journey. The palkhis carry the padukas of revered saints, most notably Sant Dnyaneshwar and Tukaram.   Devotees stay awake all night, singing bhajans (devotional songs) and sharing stories of saints.  People from all walks of life participate in this adhyatmik journey, and all share the same devotional feeling. The tradition is more than 700 to 800 years old. This sacred journey is a beautiful expression of devotion and community spirit. 

The community spirit among the Warkaris during Ashadhi Ekadashi is truly remarkable. As they embark on their pilgrimage to Pandharpur, they form a vibrant tapestry of devotion, camaraderie, and shared purpose. Walking together, chanting hymns, and carrying the padukas of revered saints, they create an atmosphere of unity and reverence. Towns and villages along the way come alive with colorful decorations. Elaborate adornments of stops along the route include flowers, ornaments, and saffron flags fluttering in the air.  As the Warkaris journey to Pandharpur, they create a lively atmosphere with music, dance, and traditional instruments Veena, Taal, mridangam, and other instruments resonate, adding to the festive spirit. Devotees share ‘Prasad,’ spreading love and harmony among fellow pilgrims and locals. They address each other as “Mauli”, or mother, irrespective of social status, or gender. 

Remember that Ashadhi Ekadashi is a time of deep devotion, community bonding, and spiritual fervour for Warkari devotees.  A highlight of the procession, Ringan involves devotional songs and a sacred horse running around the saint’s palanquin. This tradition reflects unwavering faith and communal spirit, as devotees come together to celebrate their devotion to Panduranga Vithal. 

पाऊले चालती पंढरीची वाट |

सुखी संसाराची तोडूनिया गाठ ||

महायोगपीठे तटे भीमरथ्या वरं पुंडरीकाय दातुं मुनीद्रैः ।

 समागत्य तिष्टंतमानंदकदं परब्रह्मलिंगं भजे पांडुरंगं ॥

Kumbh Mela- धर्मो रक्षति रक्षितः||

The Kumbh Mela is one of the largest religious gatherings in the world, celebrated by millions of Hindu pilgrims. The festival occurs in a 12-year cycle, rotating among four locations in India: Prayagraj, Haridwar, Nashik, and Ujjain. It is marked by a series of ritual baths in sacred rivers, with the belief that these purifying dips cleanse the soul and lead to salvation.

The event is not only significant for its spiritual aspects but also for its cultural and social importance. It attracts saints, sadhus, and ascetics who demonstrate their faith through various acts of devotion and renunciation.

It's truly a remarkable event that showcases the rich traditions and deep spiritual roots of Hindu culture. If you ever get a chance to witness or participate in the Kumbh Mela, it would be an unforgettable experience!In Hindu mythology, the Kumbh Mela has its roots in the story of the churning of the ocean of milk, or "Samudra Manthan." According to the myth, the gods (Devas) and demons (Asuras) churned the ocean to obtain the nectar of immortality, known as "Amrita." During the churning process, the Kumbh (pot) containing the nectar emerged from the ocean.

A fierce battle ensued between the gods and demons over the possession of the Kumbh. The story goes that during this battle, drops of nectar fell at four places on earth: Prayagraj, Haridwar, Nashik, and Ujjain. These places are now the sites of the Kumbh Mela, where the festival is held every 12 years to commemorate the event and the holy nectar.

The Kumbh Mela is thus deeply symbolic, representing the victory of good over evil and the quest for immortality and spiritual enlightenment. The ritual baths taken during the festival are believed to cleanse the soul and lead to salvation, reflecting the sanctity of the nectar that once fell on these sacred sites. 🏺

It's a beautiful blend of mythology, spirituality, and cultural heritage that continues to inspire millions of devotees.

The Prayagraj Kumbh Mela 2025 is particularly special because it is a Maha Kumbh, which occurs once every 144 years! This grand event will take place from January 13 to February 26, 2025. Here are some highlights that make it unique:

Shahi Snan Dates: The most significant bathing rituals, known as Shahi Snan, will occur on key dates such as Paush Purnima (January 13), Makar Sankranti (January 14), Mauni Amavasya (January 29), Basant Panchami (February 3), Maghi Purnima (February 12), and Mahashivratri (February 26).

The Akharas, religious orders of sadhus and ascetics, are a central feature of the Kumbh Mela. Each Akhara follows its traditions, but collectively, they symbolize renunciation, spiritual dedication, and the pursuit of enlightenment. Attendees of the Kumbh Mela often gather to witness the Naga Sadhus, who are the most well-known of these groups for their extreme ascetic practices and their vow of nudity, symbolizing their detachment from worldly desires.

Government of Uttar Pradesh under the leadership of chief minister Yogi Adityanath has made exceptional arrangements for the smooth and enriching experience of Kumbh Mela. 

• Upgraded Infrastructure: Extensive upgrades have been made to the ghats along the Ganga and Yamuna rivers, including decorative pavilions, gender-sensitive facilities, and improved river traffic management systems.
• Cultural and Spiritual Activities: The event will feature a wide range of cultural performances, spiritual discourses, yoga sessions, and devotional music, creating a vibrant and immersive experience for all attendees.

Pilgrims and spiritual seekers from around the world will converge at Prayagraj, making it a truly international gathering of faith and culture. The Kumbh Mela not only has a profound spiritual significance but also boosts the local economy and fosters social unity. 

At the heart of the Kumbh Mela lies the sacred ritual of snan (bathing) in the holy rivers. Devotees from across the world gather at the Triveni Sangam—the confluence of the Ganga, Yamuna, and the mythical Saraswati—to immerse themselves in the purifying waters. This act of bathing is not just a physical cleanse but is believed to offer profound spiritual benefits. According to Hindu belief, taking a dip during the auspicious days of the Kumbh Mela can wash away sins accumulated over lifetimes, helping devotees achieve moksha or liberation from the cycle of rebirth.

Throughout the Kumbh Mela, various religious leaders, gurus, and scholars deliver spiritual discourses on topics related to Hindu philosophy, the meaning of life, and paths to spiritual enlightenment. These talks attract thousands of listeners, offering a unique opportunity to hear insights from revered saints. Alongside these discourses, devotional singing or bhajans fill the air with chants praising Hindu deities, creating a powerful and uplifting atmosphere for all attendees.

It's truly a once-in-a-lifetime experience that combines spirituality, culture, and community in a grand celebration.

Cultural and Social Importance

The Kumbh Mela is more than a religious gathering; it is a celebration of India’s vast cultural diversity and unity. The 2025 Maha Kumbh in Prayagraj serves as a platform where millions of people from different parts of India, and the world, come together, transcending social, economic, and geographic barriers. The festival embodies the spirit of togetherness, showcasing how deeply intertwined faith, culture, and heritage are in Indian society.

1. A Symbol of Unity: One of the most profound aspects of Kumbh Mela is how it brings people from various castes, regions, and social backgrounds together. Despite the immense diversity among the attendees, the festival fosters a sense of universal brotherhood and communal harmony. Pilgrims, irrespective of their status, gather for the common purpose of spiritual cleansing and salvation.
2. Showcasing Indian Culture: Kumbh Mela is a live showcase of India’s rich cultural heritage. From traditional art forms, music, and dance performances to handicrafts and local cuisine, the festival provides a stage for local artisans and performers to display their talents. Devotional music, in the form of bhajans and kirtans, creates a deeply spiritual environment, while cultural programs allow attendees to immerse themselves in various aspects of Indian culture.
3. A Hub for Spiritual Learning: Kumbh Mela has historically been a gathering place for scholars, saints, and philosophers. During the Mela, spiritual leaders and gurus from across India gather to deliver discourses on religious philosophy, ethics, and spirituality. These gatherings, known as satsangs, provide an opportunity for devotees to gain wisdom and insights into the deeper meanings of life, karma, and dharma.
4. Strengthening Faith and Devotion: For many pilgrims, attending the Kumbh Mela is a once-in-a-lifetime opportunity that reaffirms their faith and devotion. The communal act of bathing in the holy rivers, alongside millions of others, enhances the collective sense of spirituality and provides a shared experience that reinforces belief in religious traditions. The festival also plays an essential role in passing on these traditions to the younger generations.

धर्मो रक्षति रक्षितः||

Swami Vivekanand indication on Bhagwat Gita

 अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: |

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||

Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.

 

Swamiji says; The book known as the Gita forms a part of the Mahabharata. The Gita is like these truths beautifully arranged together in their proper places—like fine garland of a choicest flowers. The scene is laid on the battlefield of Kurukshetra. There were two branches of the same race fighting for the empire of India about five thousand years ago. The Pândavas had the right, but the Kauravas had the might.

For all of us the worldly life is a continuous fight, and under the pretext of forgiveness or renunciation we live through laziness and cowardice. We have identified ourselves with our bodies. We are only body, or rather, possessed of a body                  

The Upanishads deal elaborately with shraddha (faith) but it hardly mentions bhakti. In the Gita the subject of bhakti is explained repeatedly, and spirit of bhakti has attained its culmination. 

Gita emphasizes on Tyag and prominently talks about Nishkama karma, or work without attachment. Modern philosophy thinks what is implied by being unattached is to become purposeless. 

The true Nishkama karma is neither inert, nor heartless, it should be performed with love, sympathy and one can embrace the whole world with love. The reconciliation of different paths of Dharma, and work without attachment.

 

Bhakti Yog-

Why a man should love God is the puzzle to be solved, until we understand that it is difficult the grasp the subject. Western philosophy lays more stress on physical aspect of man, while Bhartiya essence lies in spiritual side of mankind. In Indian context man is a soul and has a body. God is the goal of life; sense enjoyment is something which we are passing through and hoping to get better things. But it is terrible if the man had nothing but sense enjoyment as the goal. 

So with men desiring a heaven full of sense-pleasure. They are like swine wallowing in the mire of the senses unable to see beyond.  These can never be Bhaktas in the highest sense of the word; they can never be true lovers of God. 

 

Jnana Yog- 

In this world we find that all happiness is followed by misery as its shadow. They differ from each other in degree of intensity. We find as a fact that the same nerve systems carry good and bad sensations alike, and when the nerves are injured, neither sensation comes to us. How temporary the emotions are..and whole life we live based on emotions. There has never been anything which gives pleasure to all alike, its always relative. 

Swamiji has a special mention about “know your country, know your culture” 

Take America country which is the richest in the world, and which is more luxurious than any other, and see how intense the misery is, how many more lunatics you have, compared with other races, only because the desires are so keen. A man must keep up a high standard of living, and the amount of money he spends in one year would be a fortune to a man in India. You cannot preach to him of simple living because society demands so much of him in the America. The wheel of society is rolling on; it stops not for the widow's tears or the orphans' wails. 

However, those who have less materialistic prosperity have much less suffering. Vedanta does not take the position that this world is only a miserable one. So, the first thought of the Vedanta is the finding of unity in the external; the One Existence manifesting Itself, however different It may appear in manifestation. "He is the One, the Creator of all, the Ruler of all, the Internal Soul of every being — He who makes His Oneness manifold. Yours (western philosophy)  is the vanishing point of enjoyment of the senses — there is nothing permanent in it, it only brings more and more misery — while mine ( Sanatan) brings eternal peace.

As proved time and again, it must be that those who train themselves to live on the least and control themselves well will in the end gain the battle, and that those who run after enjoyment and luxury, however vigorous they may seem for the moment, will have to die and become annihilated. And desires/ enjoyment can never be the goal, because enjoyment can only be in nature. 

 

Karma Yog- The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. Pleasure is not the goal of man, but knowledge. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. If big occasions rouse even the lowest of human beings shows some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be. Karma has effect on the character. No one can get anything unless she earns it. So is good will or blessings, it’s our karma that’s grants us what we deserve. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results. One has to put his heart and soul in his duty for good results; and not work for work sake. 

 

Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. Every moment of his life must be realisation, because he has to solve by mere work, without the help of any theory, the very same findings to which the Jnâni applies his reason and inspiration and the Bhakta his love. We cannot add happiness to this world; similarly, we cannot add pain to it either. He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world. This man represents the very highest ideal of Karma-Yoga.

श्रीभगवानुवाच |

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ||

you and I have run the cycle of births and deaths many times, but you are not conscious of them all. I am without beginning, birthless, the absolute Lord of all creation. I through my own nature take form. Whenever virtue subsides and wickedness prevails, I come to help mankind. For the salvation of the good, for the destruction of wickedness, for the establishment of spirituality I come from time to time.

Swami Vivekanand - Strength is life and weakness is death

Swami Vivekanand wanted our youths to be lions. He himself was a courageous and divine personality  to follow. His ideology and thoughts inspired many to jump into freedom movement of Bharat mata, to name few..Subhash Chandra Bose, Lokmanya Tilak and many more till date are inspired by his thoughts, guidance. 

 

The world recognized him as great personality when he appeared as a delegate in famous parliament of religion at Chicago in 1893. We celebrate his birthday on  January 12 as “National Youth Day”.  Swamiji used to carry ganga and Gita, whenever he went to the West. 

Swami Vivekanand is an architect of modern India; he was shocked to see emaciated and physically weak youth during his wondering days. He said, “ First and foremost young men should be strong, Religion will come afterwards. You will be nearer to the heaven by playing football than reading Gita.” 

What are we doing to make our youth strong? It’s not just food and luxuries, prepare them to take up life challenges through positive outlook and practical wisdom. The modern and lethargic lifestyle is causing health hazards to many of our youth. 

 

Swamiji has said;” neither money pays, not fame, mor learning; it is character that can cleave through adamantine walls of difficulties.” But money is playing very dominant role in the present society.  People are ready to get to any extent to earn money, they are least bothered about the means. This is making mankind greedier and more selfish. 

Swamiji figured out this and he said, “Bring light to the ignorant and bring more light to the educated.” He wanted India to be great nation but not at the cost of cherished moral values and culture. He wanted western science coupled with Vedanta. Every year India is manufacturing thousands of doctors, engineers, administrators but not sure how many are real human beings with high values. 

 

Swamiji said, “My hope of the future lies in the youths of character – intelligent, renouncing all for the service of others, and obedient – who can sacrifice their lives in working out my ideas and thereby do good to themselves and to the country at large.”

We read in the Bhagavad-Gita again and again that we must all work incessantly. 

 

All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Every work must necessarily be a mixture of good and evil; yet we are commanded to work incessantly. Good and evil will both have their results, will produce their Karma. Good action will entail upon us good effect, bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gita in regard to this bondage-producing nature of work is that, if we do not attach ourselves to the work we do, it will not have any binding effect on our soul. We shall try to understand what is meant by this “non-attachment to” to work. 

(Swami Vivekananda’s book Karma Yoga, Chapter III The secret of Work)

 

Swamiji has said; One of the greatest lessons I have learnt in my life is to pay as much attention to the means of work as to its end. He was a great man from whom I learnt it, and his own life was a practical demonstration of this great principle I have been always learning great lessons from that one principle, and it appears to me that all the secret of success is there: to pay as much attention to the means as to the end.

 

Our great defect in life is that we are so much drawn to the ideal, the goal is so much more enchanting, so much more alluring, so much bigger in our mental horizon, that we lose sight of the details altogether. 

But whenever failure comes, if we analyze it critically, in ninety-nine per cent of cases we shall find that it was because we did not pay attention to the means. Proper attention to the finishing, strengthening, of the means is what we need, If we examine our own lives, we find that the greatest cause of sorrow is this: we take up something, and put our whole energy on it — perhaps it is a failure and yet we cannot give it up. 

We know that it is hurting us, that any further clinging to it is simply bringing misery on us; still, we cannot tear ourselves away from it. That is the one cause of misery: we are attached, we are being caught.

 

Gita teaches Karma-Yoga. We should work through Yoga (concentration). In such concentration in action (Karma-Yoga), there is no consciousness of the lower ego present. The consciousness that I am doing this and that is never present when one works through Yoga. इदं-न-मम is the divine concept for real pleasure and satisfaction.

Happiness - An easy thing

Boosting your mood can be easier than you think! Here are three science-backed ways to help you feel happier and more energised. Modern philosophy gives some tips..let's see that to begin with... 

1. Exercise

Engaging in physical activity releases endorphins, also known as the "feel-good" hormones. Exercise can be as simple as a brisk walk, a yoga session, or even dancing around your room. Consistent exercise has been shown to reduce symptoms of depression and anxiety.

2. Mindfulness Meditation

Practicing mindfulness meditation can help you focus on the present moment, reducing stress and increasing emotional well-being. Just a few minutes a day of mindfulness practice can make a significant difference. 

3. Social Connection

Spending time with friends and loved ones, or even chatting with someone you trust, can significantly improve your mood. Social interaction boosts oxytocin levels, which can lead to feelings of happiness and contentment. If you're feeling down, reaching out to someone can provide comfort and perspective.

4. Nature

Spending time in nature or even looking at pictures of natural landscapes can lower stress levels and improve your mood. If you can, take a walk in the park, enjoy some fresh air, or simply sit by a window with a view.

Hinduism offers a variety of spiritual techniques to achieve peace of mind:

Yoga

Yoga is not just a physical exercise but a spiritual practice that integrates body, mind, and spirit. Regular practice of yoga can help reduce stress and promote a sense of well-being.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव | न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ||

Nobody becomes yogi without renouncing worldly desires..the very reason of sufferings in this world is impossible desires. The person would dream big..but he/ she doesn't have mind or preparedness to achieve it. 

Navratri ..1st Thread-- Bharati Thakur

Narmadalaya, officially known as Nimar Abhyudaya Rural Management and Development Association (N.A.R.M.A.D.A.), is a spiritually oriented service mission founded in October 2010 by Bharati Thakur after she completed the Narmada Parikrama. The NGO focuses on providing free education and vocational training to children and women from economically weaker sections in the Nimar region of Madhya Pradesh.

Educational Centers: Free pre-school to high school level education for children in rural areas.

Vocational Training: Training in skills like plumbing, carpentry, and welding.

Women Empowerment: Programs to empower village women through various initiatives.

Goshala: A cow shelter that supports local agriculture and provides dairy products.

Bharati Thakur, the founder of N.A.R.M.A.D.A., has a remarkable journey. After completing the Narmada Parikrama, a 3200 km circumambulation of the Narmada River, she was deeply moved by the conditions of the people living along its banks. This experience inspired her to establish N.A.R.M.A.D.A. in 2010 to support the underprivileged in the Nimar region of Madhya Pradesh.

In July 2009, Bharati started teaching school dropouts and academically weak students in Lepa, a village on the south banks of the Narmada. Her efforts received an overwhelming response, encouraging her to expand her activities to nearby villages with the help of local women. The territory which was deprived of every basic necessities including education..so called fundamental right of every child. The people of this scenic place are very humble and simple. 

Bharati Thakur’s impact through the organisation is enormous.

• Personal Commitment: Her deep personal commitment, demonstrated by her completion of the Narmada Parikrama, inspired trust and respect among the local communities.
• Community Involvement: She actively involved local women in her initiatives, empowering them and ensuring that the programs were community-driven.
• Holistic Approach: By addressing multiple aspects of rural life—education, vocational training, women empowerment, and agriculture—she created a comprehensive support system that uplifted entire communities.
• Sustainability: Initiatives like the Goshala not only provided immediate benefits but also supported sustainable agricultural practices, ensuring long-term impact.
• Grassroots Efforts: Starting with small, manageable projects in Lepa and gradually expanding to nearby villages allowed her to build a strong foundation and scale effectively.

Her ability to connect with people on a personal level and her strategic approach to development have been crucial in creating lasting change. She has seen N number of hurdles and oppose while improving the life of the children. Convincing the local communities to trust and participate in her programs was difficult initially. Many were skeptical of her intentions and the potential benefits. 

Resource constraint was/is a big challenge..Securing funding and resources to support the educational and vocational training programs was a constant struggle. She had to rely heavily on donations and volunteer support. Addressing deep-rooted cultural norms and practices, especially those related to gender roles, required patience and persistent effort. The lack of basic infrastructure in rural areas, such as proper roads, electricity, and educational facilities, posed significant logistical challenges. Ensuring the long-term sustainability of the programs and making them self-sufficient was a major hurdle. This involved creating income-generating activities and fostering a sense of ownership among the beneficiaries. Working in remote areas often meant dealing with health risks and ensuring the safety of both the volunteers and the community members.

Despite these challenges, Bharati Tai's unwavering dedication and strategic approach enabled her to overcome obstacles and make a lasting impact.

N.A.R.M.A.D.A. aims to create a holistic and sustainable development model that can be adapted and implemented in other rural areas across India.

Compassion and Affection towards under privileged section of society is essential to bring back the lost glory of Indian nation. 

Universal Brotherhood - Global Religious Harmony- Swami Vivekananda

Swami Vivekananda’s visit to the Parliament of the World’s Religions in Chicago in 1893 is a significant event in history. He represented India and Hinduism at this conference, which was held from September 11 to 27, 1893. His speech on September 11, 1893, is particularly famous for its opening words, “Sisters and Brothers of America,” which received a standing ovation from the audience.

In his address, Vivekananda emphasized the importance of religious tolerance and universal acceptance, stating, "We believe not only in universal toleration, but we accept all religions as true". This message resonated deeply with the audience and marked a significant moment in interfaith dialogue.

His participation in the conference helped introduce Hinduism and Indian spirituality to the Western world, and it remains a landmark event in the history of interfaith relations. Swami Vivekananda’s visit to the Parliament of the World’s Religions in 1893 had a profound impact both in the West and in India.

Impact in the West:

• Introduction to Hinduism: Vivekananda’s speeches introduced Hindu philosophy and spirituality to a Western audience, many of whom were unfamiliar with these concepts. His eloquence and depth of knowledge garnered significant respect and interest.
• Interfaith Dialogue: His emphasis on religious tolerance and universal acceptance fostered a greater appreciation for interfaith dialogue and understanding. This was a pioneering effort in promoting global religious harmony.
• Spiritual Influence: Vivekananda inspired many Westerners to explore Eastern spirituality, leading to the establishment of Vedanta societies and the spread of yoga and meditation practices in the West.

Impact in India:

• National Pride: His success and recognition in the West instilled a sense of pride among Indians. It demonstrated that Indian culture and spirituality had much to offer the world.
• Revival of Hinduism: Vivekananda’s teachings and speeches helped revive interest in Hindu philosophy and spirituality among Indians, encouraging a renaissance of Hindu thought and practice.
• Social Reform: He emphasized the importance of education, social service, and the upliftment of the poor, which inspired many Indians to work towards social reform and national development.

Swami's teachings had a profound and lasting impact on Indian society in several key areas such as Spiritual Revival.

Reinvigorating Hinduism: Vivekananda emphasized the relevance and richness of Hindu philosophy, encouraging a revival of interest in India’s spiritual heritage. He promoted the idea that Hinduism was not just a religion but a way of life that could address contemporary issues.

Universal Spirituality: He advocated for a universal approach to spirituality, emphasizing that all religions lead to the same truth. This helped foster a sense of unity and respect among different religious communities in India.

Swamiji believed that education was the cornerstone of social change. He advocated for an education system that combined Western scientific knowledge with Indian spiritual wisdom. His ideas led to the establishment of educational institutions that aimed to develop character and intellect. He also stressed the importance of uplifting the poor and marginalized sections of society. His call for social service inspired many to work towards the betterment of society, leading to various social reform movements.

Swami Vivekananda’s success on the global stage instilled a sense of pride and confidence among Indians. He emphasized the greatness of India’s cultural and spiritual heritage, which helped ignite a sense of nationalism.

He also advocated for the education and empowerment of women, recognizing their crucial role in the development of society. He believed that the upliftment of women was essential for the progress of the nation. 

He inspired the youth to take pride in their heritage and work towards the nation’s progress. His famous exhortation, “Arise, awake, and stop not till the goal is reached,” became a rallying cry for many freedom fighters and social reformers.

Swami Vivekananda’s teachings have left an indelible mark on Indian society, inspiring generations to strive for spiritual growth, social justice, and national pride. His teachings continue to influence Indian philosophy, spirituality, and social thought. His works are studied and respected by scholars, spiritual seekers, and social reformers. Vivekananda’s ideas have transcended national boundaries, contributing to global interfaith dialogue and the spread of yoga and meditation practices.

Swamiji introduced the principles of Vedanta and Yoga to the Western world. His teachings emphasized the unity of all existence, the divinity of the soul, and the importance of self-realization. This sparked a widespread interest in Eastern spirituality and practices like meditation and yoga. His message of universal acceptance and tolerance of all religions resonated deeply, promoting a more inclusive and harmonious approach to spirituality.

 Swami Vivekananda’s ideas influenced many prominent Western thinkers, including philosophers like #WilliamJames and writers like #AldousHuxley. His teachings on the interconnectedness of all life and the potential for human spiritual evolution found a receptive audience among intellectuals and spiritual seekers. His emphasis on the practical application of spiritual principles inspired various spiritual movements in the West, including the New Thought movement and the development of modern yoga. His introduction of yoga to the West laid the groundwork for the global yoga movement, which has become a significant aspect of contemporary spirituality and wellness. The teachings continue to inspire efforts towards interfaith understanding and cooperation, contributing to a more peaceful and interconnected world.

Swami Vivekananda’s contributions to global spirituality have left a lasting legacy, fostering a deeper appreciation for the richness of Indian spiritual traditions and promoting a more inclusive and compassionate approach to spiritual practice.

Promotion of Universal Spirituality:

Unity of Religions: Vivekananda’s assertion that all religions are paths to the same truth encouraged a more universal approach to spirituality. This idea helped break down barriers between different religious traditions and fostered a sense of global spiritual unity.

Human Potential: He emphasized the potential for every individual to achieve spiritual enlightenment, regardless of their religious background. This inclusive message appealed to a broad audience and encouraged personal spiritual exploration.

Universal Brotherhood Day is celebrated on September 11th each year to commemorate Swami Vivekananda’s historic speech at the World Parliament of Religions in Chicago in 1893. In his speech, Swami Vivekananda emphasized the importance of religious harmony and the unity of all human beings, transcending the boundaries of nationality, religion, and race.

This day serves as a reminder of our shared humanity and encourages us to foster love and understanding among all individuals. Various programs, such as seminars, group discussions, and competitions, are organized to spread Swami Vivekananda’s message and to pay homage to those who have contributed to the protection and progress of our society.

Celebrating Universal Brotherhood Day

Attend or Organize Events: Participate in or host seminars, workshops, or discussions that focus on Swami Vivekananda’s teachings and the importance of universal brotherhood.

Community Service: Engage in community service activities that promote unity and support for those in need. This could include volunteering at local shelters, organizing food drives, or participating in clean-up campaigns.

Interfaith Dialogues: Foster understanding and harmony by organizing or attending interfaith dialogues. These discussions can help bridge gaps between different religious and cultural communities.

Educational Programs: Schools and educational institutions can organize essay competitions, debates, and cultural programs that highlight the significance of universal brotherhood and Swami Vivekananda’s contributions.

Meditation and Reflection: Spend some time in meditation and reflection on the values of love, compassion, and unity. You can also read and contemplate Swami Vivekananda’s speeches and writings.

Cultural Celebrations: Celebrate the day with cultural programs that showcase the diversity and richness of different traditions and cultures, promoting the idea of unity in diversity.

Social Media Campaigns: Use social media platforms to spread messages of unity and brotherhood. Share quotes, stories, and videos that inspire others to embrace these values.

Personal Acts of Kindness: Perform random acts of kindness in your daily life. Small gestures of goodwill can have a big impact on fostering a sense of community and brotherhood.

“We are all the children of God, the sharers of immortal bliss, holy and perfect beings. We are divinities on earth.”

                                                                                                    - Swami Vivekananda

Krishna Avatar (Janmashtami)

Hare Krishna

परित्राणाय साधूनां विनाशाय च दुष्कृताम् | धर्मसं स्थापनार्थाय संभावनामि युगे युगे || 

Krishna is one of the most revered and popular deities in Hinduism. He is worshipped as the eighth avatar of Vishnu and also as a supreme god in his own right. Krishna’s life and teachings are central to many Hindu texts, including the Mahabharata, the Bhagavad Gita, and the Bhagavata Purana.

 Krishna was born to Devaki and Vasudeva in Mathura. To protect him from the tyrant king Kamsa, he was taken to Gokul and raised by Nanda and Yashoda. The birth story of Lord Krishna is a fascinating and divine tale, celebrated during the festival of Janmashtami. Here’s a brief overview:

Krishna was born to Devaki and Vasudeva in the city of Mathura. Devaki’s brother, Kamsa, was a tyrannical ruler who imprisoned his own father to seize the throne. A prophecy foretold that Devaki’s eighth child would be the cause of Kamsa’s downfall. Fearing the prophecy, Kamsa imprisoned Devaki and Vasudeva and killed their first six children. The seventh child, Balarama, was miraculously transferred to the womb of Vasudeva’s other wife, Rohini. When Krishna, the eighth child, was born, the prison was filled with divine light, and the shackles and prison doors miraculously opened.

Following divine instructions, Vasudeva carried the newborn Krishna across the Yamuna River to the village of Gokul. Despite the heavy rains and flooding, the river parted to allow Vasudeva to cross safely. He exchanged Krishna with the newborn daughter of Yashoda and Nanda.

Krishna grew up in Gokul, where he was raised by Yashoda and Nanda. His childhood was filled with miraculous and playful events, showcasing his divine nature. As a child, Krishna performed many miracles and defeated numerous demons. He is also famous for his playful and mischievous nature.

Kanha is often depicted playing the flute and enchanting the gopis (cowherd girls), especially Radha, who is considered his eternal consort.

Krishna played a crucial role in the Mahabharata, serving as the charioteer and guide to Arjuna. His discourse to Arjuna on the battlefield of Kurukshetra is the Bhagavad Gita, a key philosophical text in Hinduism. Homes and temples are decorated with flowers, lights, and rangoli (colorful patterns made on the floor). Devotees also visit temples, especially in Mathura and Vrindavan, which are significant places in Krishna’s life.

After defeating Kamsa, Krishna established his kingdom in Dwarka, where he ruled and married several queens, including Rukmini.

Krishna’s teachings emphasize devotion, righteousness, and the importance of performing one’s duty without attachment to the results.

Janmashtami is a time of joy, devotion, and community celebration. Janmashtami, the celebration of Lord Krishna’s birth, is observed with great enthusiasm and devotion across India. 

Devotees observe a fast throughout the day, breaking it only at midnight, the time believed to be Krishna’s birth.

Nishita Kaal Puja... Special prayers and rituals are performed at midnight. Devotees sing bhajans and chant Krishna’s name. Jhulan Seva (Ritual of Swing)... Idols of baby Krishna are placed in cradles and swings, which are gently rocked by devotees.

Rasa Leela and Krishna Leela ...These are dramatic reenactments of Krishna’s youthful exploits and divine pastimes, often performed by children and adults alike.

Dahi Handi is Particularly popular in Maharashtra, this involves forming human pyramids to break a pot filled with curd, symbolizing Krishna’s playful and mischievous nature. Special sweets and dishes are prepared and offered to Krishna, which are later distributed among devotees as prasad.

Bhagavad Geeta is a profound guidance and wisdom for Hindu religion followers. It is the source of spiritual energy for the believers. 

The message given by Krishna Bhagwan to warrior Arjun at the battlefield which is nothing but a foundation for mankind to lead happy, successful and satisfying life. 

• Dharma (Duty): The Gita emphasizes the importance of performing one’s duty without attachment to the results. This concept is known as Nishkama Karma.
• Self-Realization: It encourages individuals to seek self-realization and understand their true nature beyond the physical body.
• Paths to Liberation: The Gita outlines various paths to spiritual liberation, including the path of knowledge (Jnana Yoga), devotion (Bhakti Yoga), and selfless action (Karma Yoga).
• Equanimity: It teaches the value of maintaining equanimity in success and failure, pleasure and pain, and other dualities of life.
• Divine Presence: The Gita highlights the omnipresence of the Divine, stating that God is present in all beings and all things.

The Bhagavad Gita outlines three primary paths to spiritual realization, each catering to different temperaments and inclinations:

1. Karma Yoga (Path of Action): This path emphasizes performing one’s duties selflessly, without attachment to the results. It teaches that by dedicating all actions to the Divine, one can achieve spiritual liberation.
2. Jnana Yoga (Path of Knowledge): This path focuses on the pursuit of spiritual knowledge and wisdom. It involves deep contemplation, self-inquiry, and the realization of the true nature of the self as distinct from the physical body and mind.
3. Bhakti Yoga (Path of Devotion): This path is centered on loving devotion to a personal deity. It involves practices such as chanting, prayer, and worship, fostering a deep emotional connection with the Divine.

These paths are not mutually exclusive and can be integrated to suit an individual’s spiritual journey. The Gita encourages a balanced approach, combining action, knowledge, and devotion to achieve holistic spiritual growth.These teachings guide individuals to lead a life of purpose, virtue, and wisdom, offering solace and direction for those seeking a deeper understanding of existence.

Purushartha is a fundamental concept in Hindu philosophy that refers to the four aims or goals of human life. These goals provide a framework for living a balanced and fulfilling life. 

The four Purusharthas are:

1. Dharma (Righteousness): This refers to living a life of virtue, morality, and ethical conduct. Dharma encompasses duties, rights, laws, and the right way of living. It is considered essential for maintaining social order and harmony.
2. Artha (Prosperity): This goal focuses on the pursuit of wealth, career, and economic well-being. Artha is about acquiring the means to live comfortably and support oneself and one’s family.
3. Kama (Pleasure): Kama involves the pursuit of sensory pleasures, love, and emotional fulfillment. It includes enjoyment of life, relationships, and artistic expressions.
4. Moksha (Liberation): Moksha is the ultimate goal of human life, representing spiritual liberation and self-realization. It involves freeing oneself from the cycle of birth and death (samsara) and achieving union with the Divine.

These four goals are interrelated and are meant to be pursued in a balanced manner. While Dharma, Artha, and Kama address the material and social aspects of life, Moksha focuses on spiritual growth and liberation. 

Lord Krishna is known by many names, each reflecting different aspects of his divine persona and deeds. Let us chant some names of the divine incarnation who arrived on this earth to protect the mankind and Dharma. 

Krishna - The dark-complexioned one

Govinda - Finder of the cows

Gopal - Protector of the cows

Madhava - Sweet like honey

Keshava - Slayer of the Keshi demon

Murari - Slayer of the demon Mura

Vasudeva - Son of Vasudeva

Janardana - Liberator of mankind

Damodara - One whose waist was bound with a rope

Madhusudana - Destroyer of the demon Madhu

Parthasarathi - Charioteer of Arjuna

Yadunandana - Son of the Yadu dynasty

Nandalala - Beloved son of Nanda

Giridhari - Lifter of Govardhan Hill

Ranchhod - One who left the battlefield

Dwarakadheesh - Lord of Dwarka

Gokulananda - Joy of Gokul

Navanitachora - Butter thief

Radhakrishna - The divine couple Radha and Krishna

Hari - The remover of sins

GuruPoornima

Sage Vyasa is one of the Chiranjivis (eternal), believed to be alive even in the current age (Kali Yuga). The word “Vyasa” means “compiler,” “arranger,” or “splitter,” emphasizing his role in organizing and classifying sacred texts. Vyasa Rishi is more commonly known as Veda Vyasa because he compiled the single, eternal Veda into four separate books: Rigveda, Samaveda, Yajurveda, and Atharvaveda.

He is the author of several Hindu sciptures, including the Mahābhārata (which contains the Bhagavad Gita) and the Bhagavata Purana. He is also attributed with composing the Brahma Sutras and eighteen Puranas.

The Festival of Guru Purnima, also known as Vyasa Purnima, is dedicated to him. On this day, disciples honor their spiritual teachers and express gratitude.

The terms “teacher” and “guru” are often used interchangeably, but they have distinct meanings and roles in different cultures and traditions. Here’s how they differ:

Teacher:

A teacher imparts knowledge in a formal or informal setting, such as a classroom or training session. Teachers follow a structured approach, often using textbooks, syllabi, and instructional materials. They aim to impart practical skills and knowledge applicable in the world. Teachers are trained in specific subjects or disciplines. Their goal is to educate and develop professional skills.

Guru:

A guru is often associated with spirituality or religion. Gurus take a more personalized approach to teaching. Their teachings are abstract and involve meditation, contemplation, and self-reflection. Gurus may be self-taught and attain knowledge through their own spiritual journey. Gurus guide seekers toward self-realization and liberation from the cycle of birth and death.

In ancient Bharat ..Guru was responsible for the growth of a child from both the aspects..academic and holistic. The personality of the child was build under the vigil of a Guru with detailed attention. It was an exercise of character building together with skill perfection. In summary, teachers focus on practical knowledge, while gurus aim to guide followers toward spiritual understanding and self-realization.

World of Vedas

The Vedas are ancient Sanskrit texts in Hinduism, originating in ancient India. 

There are four Vedas:

1. Rigveda: Composed in Vedic Sanskrit, it contains hymns and mantras.
2. Yajurveda: Focuses on rituals, ceremonies, and sacrifices.
3. Samaveda: Emphasizes melodies and chants.
4. Atharvaveda: Addresses practical aspects, including medicine and magic.

Each Veda has four subdivisions:

1. Samhitas: Mantras and benedictions.
2. Brahmanas: Commentaries on rituals and ceremonies.
3. Aranyakas: Texts on symbolic sacrifices.
4. Upanishads: Discuss meditation, philosophy, and spiritual knowledge

The Vedas contain profound spiritual and philosophical teachings.

• Dharma (Righteousness): The Vedas emphasize living a righteous life. They guide individuals on ethical conduct, duty, and moral principles.
• Yajna (Sacrifice): Rituals and sacrifices (yajnas) play a central role. These ceremonies are performed to maintain cosmic order, seek blessings, and express gratitude.
• Brahman: The Vedas explore the concept of Brahman, the ultimate reality or cosmic consciousness. They encourage seekers to realize their true nature beyond the physical world.
• Atman (Self): The Vedas teach that the individual soul (Atman) is eternal and interconnected with Brahman. Self-realization leads to liberation (moksha).
• Mantras and Chants: The Samhitas contain powerful mantras and hymns. Reciting these with devotion is believed to invoke divine energies.
• Upanishads: These philosophical texts within the Vedas delve into deeper truths. They discuss meditation, the nature of reality, and the path to enlightenment.

ऋग्वेद

The Rigveda (Sanskrit: ऋग्वेद,) is an ancient Indian collection of Vedic Sanskrit hymns. It holds a special place as the oldest translatable scripture in Hinduism or sanatan Dharma. 

The Rigveda’s early layers date back to the 2nd millennium BCE, making it one of the oldest extant texts in any Indo-European language. Linguistic evidence suggests it was composed in the northwestern region of the Indian subcontinent, likely between approximately 1500 and 1000 BCE. 

The Rigveda consists of 10 books (maṇḍalas), containing a total of 1,028 hymns (sūktas) with around 10,600 verses (called ṛucha). These hymns are eponymous with the name Rigveda. The text is layered, comprising the Samhita, Brahmanas, Aranyakas, and Upanishads. 

Each Mandala is further divided into Anuvakas (sections), and each Anuvaka contains a group of hymns called Suktas.

A Sukta typically has a seer (Rishi), a deity (Devata), and a specific metre (Chandas).

Mandala 1: Composed by Rishis like Maducchanda, Medhatithi, and Gotama.

Mandala 2: Associated with Rishi Gritasamada and his family.

यजुर्वेद

The Yajurveda is primarily a collection of prose mantras used in worship rituals. The name “Yajurveda” comes from the Sanskrit words “yajus,” meaning “worship,” and “veda,” meaning "knowledge".

The Yajurveda is divided into two main parts:

1. Shukla Yajurveda (White Yajurveda): Known for its clear and well-arranged verses.
2. Krishna Yajurveda (Black Yajurveda): Contains a more motley collection of verses.

This Veda is particularly significant for its role in rituals and sacrifices, guiding the Adhvaryu priest in performing various ceremonial duties. It also includes some of the earliest philosophical discussions found in the Upanishads, such as the Brihadaranyaka and Isha Upanishads.

The Yajurveda is central to many Vedic rituals and ceremonies, particularly those involving sacrifices. Here are some key rituals associated with it:

• Agnihotra: A daily ritual of offering milk and ghee into the sacred fire, performed at sunrise and sunset. It is believed to purify the environment and the individual performing it.
• Somayajna: A complex ritual involving the extraction, purification, and offering of the Soma plant’s juice. This ritual is dedicated to various deities and is considered highly auspicious.
• Ashvamedha: The horse sacrifice, a royal ritual performed by kings to assert their sovereignty. It involves releasing a horse to roam freely for a year, followed by a grand sacrificial ceremony.
• Rajasuya: A consecration ceremony for kings, symbolizing their divine right to rule. It includes various offerings and rituals to invoke blessings for the king’s reign.
• Vajapeya: A ritual involving the offering of a special drink made from barley and other ingredients. It is performed to ensure prosperity and success.
• Sautramani: A ritual to appease the gods and ensure the well-being of the community. It involves offerings of milk, curds, and other substances.

These rituals are meticulously detailed in the Yajurveda, guiding the Adhvaryu priest in their execution. They are not only religious ceremonies but also serve to reinforce social and cosmic order.

Guru Shishya Parampara

The guru–shishya tradition, also known as parampara, is a revered lineage of teachers and disciples in Indian-origin religions such as Hinduism, Jainism, Sikhism, and Buddhism. Here are some key points: 

• Definition: The guru–shishya tradition signifies an unbroken succession of knowledge transmission from a guru (teacher) to a śiṣya (disciple). It encompasses various fields, including spiritual, scriptural, artistic, and battle related knowledge. 
• Historical Roots: In ancient times, the relationship between guru and shishya was fundamental to Hinduism. The term “Upanishad” itself reflects this tradition, as it means “sitting down near” a spiritual teacher to receive instruction. 
• Gurukulas and Sampradaya: Gurukulas (residential schools) were established for education within this tradition. Each lineage (sampradaya) had its own gurukulas, where knowledge was imparted through close mentorship. 
• Bhakti Examples: The Mahabharata (Krishna and Arjuna) and Ramayana (Rama and Hanuman) showcase the guru–shishya bond. Sages, both male and female, played crucial roles in transmitting knowledge. 
• Vedic Knowledge: In the Vedas, the knowledge of Brahman (brahmavidya) was orally transmitted from guru to shishya. 
• Advaita Guru Parampara: This lineage includes luminaries like Adi Shankaracharya, Ved Vyasa, and Maharishi Vashishtha, who preserved Advaita philosophy across generations.

The guru–shishya tradition has evolved significantly over time, adapting to changing social, cultural, and educational contexts. It underwent some noticeable shift due to colonial approach of invaders like Britishers majorly.

Ancient Gurukulas (residential schools) were centers of learning. Students lived with their gurus, learning knowledge through closely associated mentorship. This not only imbibed subject knowledge but values too, due to close association with the mentor.

Most of the education primarily transmitted orally, emphasizing direct teacher–student interaction.

Medieval and Colonial Periods

Decline of Gurukulas: With the decline of gurukulas, formal educational institutions emerged.

Textual Tradition: Written texts gained prominence, but the guru–shishya bond remained essential in spiritual and artistic domains still. Indian classical music and Adhyatmik learning still continues traditional format. 

• Modern Era:
• Formal Education: The British colonial influence led to the establishment of formal schools and universities. The guru–shishya tradition faced challenges.
• Revival Efforts: Revival movements sought to preserve traditional knowledge systems. Some gurus continued to teach in personal settings.
• Adaptation: The tradition adapted to urban life, technology, and globalization. Online learning platforms now facilitate guru–shishya connections. The modern techniques need to incorporate value system 

Despite challenges, the essence of Guru–Shishya tradition remains a sacred bond of knowledge transmission. Some follow traditional Guru–Shishya relationships, while others blend modern education with spiritual guidance. The tradition transcends borders, connecting seekers worldwide.

India has a rich tradition of guru–shishya pairs who continue to inspire even today. Here are some notable ones:

• Ramakrishna Paramhans and Swami Vivekananda:

Ramakrishna Paramhans (Thakurji) had many disciples, but it was young Narendra (later Swami Vivekananda) who spread his teachings worldwide.

Swami Vivekananda established the Ramakrishna Mission, making his guru’s name famous globally.

• Chanakya and Chandragupta Maurya:

Chanakya (also known as Kautilya) is considered India’s best economist and political advisor.

He mentored Chandragupta Maurya, shaping Indian history by overthrowing the Nanda dynasty.

• Dronacharya and Arjun:

In the Mahabharata, Dronacharya taught Arjun all his archery skills (Dhanurvidya) and secret tactics.

Arjun was his favorite disciple, and their bond made a significant impact.

These pairs exemplify the timeless wisdom and mentorship that continue to shape our world!

Female spiritual gurus in India have made significant contributions to the spiritual landscape. Here are some remarkable ones: These disciples continue to carry forward the wisdom and legacy of their revered gurus

• Anandamayi Ma:

Also known as Nirmala Sundari, she was an Indian saint and yoga guru. Her followers described her as “Joy-permeated.” Anandamayi Ma’s miracles, faith healing, and divine bliss left an indelible mark.

• Sri.Sarada Devi:

The wife and spiritual companion of Ramakrishna Paramahamsa. Sarada Devi played a crucial role in establishing and expanding the Ramakrishna Movement.

• Mirra Alfassa (The Mother):

Collaborator of Sri Aurobindo, she was a famous Indian female spiritual guru, occultist, and yoga teacher. She founded the Sri Aurobindo Ashram and Auroville.

• Amma (Mt. Amritnandamayi Dev):

Known as “the embracing saint,” she is a respected Hindu spiritual figure and humanitarian. Honored for her contributions to the Clean India Campaign.

• Nirmala Devi:

Founder of Sahaja Yoga, a recent religious movement. Her teachings resonate with many.

Let’s explore some of the notable disciples associated with these remarkable female spiritual gurus, the way legacy is going forward:

• Anandamayi Ma:

Gopinath Kaviraj: A Sanskrit scholar, philosopher, and principal of Government Sanskrit College in Varanasi.

Prangopal Mukerjee: A respected follower of Anandamayi Ma.

Mahamahopadhyay Gopinath Kaviraj: Another Sanskrit scholar and philosopher who admired her teachings.

• Sri. Sarada Devi:

Swami Vivekananda: The renowned disciple of Ramakrishna Paramahamsa, who spread his guru’s teachings globally.

Brahmacharis and Brahmacharinies: Junior monks who follow Sarada Devi’s path within the Ramakrishna order.

• Mirra Alfassa (The Mother):

Satprem: One of her devoted followers who documented the last thirty years of her life in the 13-volume work, “Mother’s Agenda”.

Nolini Kanta Gupta, Nirodbaran, Amal Kiran, and Pavitra: Other disciples who were deeply influenced by her teachings.

• Mata Amritanandamayi (Amma):

Amma’s Devotees: Thousands of people from all walks of life have received her unconditional love and embraced her teachings.

Brahmacharis and Brahmacharinies: Junior monks who take the vow of brahmacharya and follow her spiritual path.

• Shri Mataji Nirmala Devi:

Sahaja Yoga Practitioners: Followers who experience self-realization through kundalini awakening during meditation.

Devotees Worldwide: She has a global following and is known as the founder of Sahaja Yoga.

Guru-Shishya tradition is an important parampara in Sikhism as well. 

• Guru Nanak Dev Ji and Bhai Lehna (Guru Angad Dev Ji): Guru Nanak, the founder of Sikhism, passed on his spiritual wisdom to Bhai Lehna, who later became Guru Angad Dev Ji. This lineage continued with subsequent Gurus, each imparting knowledge and guiding their disciples.

• Guru Arjan Dev Ji and Bhai Gurdas: Guru Arjan Dev Ji, the fifth Sikh Guru, shared profound teachings with Bhai Gurdas, who played a crucial role in preserving Sikh scriptures and traditions.

• Guru Gobind Singh Ji and the Panj Pyare: Guru Gobind Singh Ji initiated the Khalsa order by baptizing the Panj Pyare (Five Beloved Ones). 

This exemplifies the Guru-Shishya bond based on devotion, commitment, and selflessness.

The Guru-Shishya tradition continues to shape Sikh spirituality, emphasising the importance of direct transmission of knowledge from Guru to disciple.