10 Inside Tips to Saving Money and Making the Most of Your Retail Shopping
In addition to running my regular consulting business, I also work part-time as an Ad Set Supervisor for a national retail store. During this time I have learned many of the ins and outs of the retail business and how to get the most bang for my buying dollar. If you follow these same ten tips I guarantee that you too will save more money. Following are ten of the best inside tips I’ve learned about the retail world since becoming part of it.
1.How to Get the Best Clearance Price in StoresIn most retail stores, clearance is marked down at the beginning of the month. And for stores that use the tiered clearance system, where items fall in price as the month progresses, you will find that the best time to get the lowest price for a clearance item is toward the end of the month.
2.Yellow Tag, Red Tag Clearance Method - When the Best Price Isn’t Always the Final Clearance PriceStores that use the yellow tag to red tag clearance method also use a tiered system to incrementally mark down items on clearance. Generally, items are placed on clearance at the beginning of the month and will be gradually marked down as the month progresses. Any remaining yellow-ticketed items are then red ticketed for final clearance at the beginning of the following month. Because this system is percentage based, when the yellow-ticketed price drops to its lowest percentage off (usually 50% off the yellow-ticketed clearance price) makes this the best item to buy. This way you can save as much as 80% off the regular price of an item. However, if you wait until the same item is red-ticketed for final clearance, you will pay a higher price and only receive about 50-60% off the regular price. This is a clearance strategy used by many major retailers.
3.Too Early/Too Late For a Great Sale – Not AnymoreMost retail stores have an unpublished policy that allows customers to receive the sale price for an item either a day before or a day after the begin and end dates of an advertised sale. You just have to ask to receive the sale price.
4.Price Adjustment – Too Late, Not NecessarilyMost retailers have a published policy allowing customers a specific timeframe to receive price adjustments and an unpublished policy that actually extends this timeframe anywhere from 7 to 14 days. Even if you are outside the official timeframe for a price change, make the request, as most stores will honor the adjustment based on the unpublished policy and because they won’t risk losing a customer.
5.Buy One, Get One Free and Buy One, Get One ½ Off Sales (BOGO) – Great for the Retailer, Bad for the CustomerThe national retail store I work at part-time as Ad-Set Supervisor usually has a Buy One, Get One Free, and Buy One, Get One ½ Off Sale, also know as BOGOs, twice every sale cycle (12 weeks). It always amazes me how many people flock to the store for these sales because in the retail industry, these are known to be one of the worst sales for customers. How? By breaking the numbers down one can quickly see just what I mean. Let’s say you need a pair of jeans and find that there is a BOGO sale at your favorite store offering you ½ off the second purchase. If you paid $20.00 for the first pair and $10 for the second pair (since it was ½ off) your total purchase amount on two pairs of jeans is $30.00, with an overall savings of $10.00 or 25%. But more than likely, these same jeans usually go on sale for 30 to 40% off during one of the store’s regular sale events. That means if you had purchased these same jeans during a regular 30% off sale you would have paid $14.00 per pair or $28 for two pairs a savings of $12.00, or 30% off saving you an additional $2.00 than the BOGO Sale. At 40% off you would have paid $12.00 per pair or $24.00 for two pairs, or 40% off saving you an additional $6.00 than the BOGO Sale. Buy One, Get One Free Sales are only good if you plan on purchasing two of the same items anyway. Otherwise, they force customers to purchase more than they had planned causing them to bring home two items they only wanted one of in the first place. A way around this dilemma is to shop with a friend or relative who intends to purchase the same type of item that you are going to purchase. Stores love these sales because it is a way of getting customers to spend more money, reduce store inventory quicker, and increase sales figures.
6.Shopping Day Savings Passes, Just AskSeveral national retail stores offer Shopping Day Savings Passes, coupons offering the customer anywhere from 10-20% off every purchase made throughout that day. These “savings passes” are available at customer service desks. All you need to do is ask. One large retailer that offers these passes is Macys.
7.Those People with the Scanners – They Know More Than You ThinkEver go into a store and see some of the associates with a scanner scanning items? Well, more than likely those are “Ad Setters” responsible for placing sale signs for upcoming sale events. Almost every store has an Ad Set Crew. Some stores have the Ad Set Crew set ads for upcoming sales after store closing. Most, however, have the Crew start setting ads a few hours prior to closing. Shop during these hours and seek these people out. Why? They are the most knowledgeable about what store sales are the best for customers and when these sales are going to occur since they know about upcoming sales weeks in advance. If you are wondering if an item you are interested in purchasing is cheaper during the current sale or cheaper during an upcoming sale, they can usually scan it and tell you. I have helped countless customers save this way and then proceeded to tell them about the day prior, day later rule covered in tip number three. Most regular sales associates don’t have this inside information about upcoming sales, nor do they have the ability to find out what upcoming sales prices are going to be on items - that’s why you need to speak to an Ad Setter.
8.Imperfections = Discounts, Even PackagingEveryone probably knows about getting an additional discount on imperfect merchandise, but many don’t know that imperfect packaging gets the same discounts. The store I work at, like most stores, has a policy that allows at least an additional 10-20% discount on damaged items. Even if the only damage is to an item’s packaging, we gladly give this discount when someone asks. As a result, I have learned to purposefully seek out items that have damaged packaging and to always ask for this extra discount. To date, I have always received it. Being willing to purchase items with damaged packaging creates a win-win situation for both customers and the store: the store gets rid of slightly blemished items and customers save money.
9.Forgot Your Extra Savings Coupon – No Problem, Just Tell the CashierMany stores send out extra savings coupons to holders of their credit cards or loyal customers on their mailing list. Sometimes, however, customers get to the register only to realize that they forgot to bring their “Extra Savings Coupon” with them. If this happens to you, no problem, since most stores have a policy granting the discount to the customer anyway just by telling the cashier that you forgot your savings coupon.
10.The Clearance Merry-Go-RoundMost stores have what is called “back stock.” This usually refers to clearance items that have not sold during the previous season’s clearance sales. These items are placed in a designated area in the stockroom and then brought back out onto the sales floor during a store’s next seasonal clearance event. For example, January and February are two good months to find last season’s bathing suits on clearance in many stores. May and June are good times to find heavy coats and leather jackets at rock-bottom prices. I know our store does this routinely, and have found this to be true for several other major retailers as well.
GANDHI MAHATMA'S Breaf History
Born into a modest Gujarati family, Mohandas Karamchand Gandhi
was the fifth child of Karamchand and Putliba. He was born on October 2, 1869, in Porbandar, where his father was Dewan. As the youngest child, he was mischievous. As a youth, he was an average student who was very shy and unable to speak. He says he ran home from school to avoid befriending and talking to other students
During his childhood, Mohan became a victim of peer pressure. He experimented with smoking with his older brother. Both would collect the stubs after their uncle had extinguished his cigarette, remove the tobacco from them and roll a cigarettes for themselves. This did not last long because Mohan found it discomforting and distasteful. Then he experimented with meat-eating with a Muslim friend who convinced Mohan that the only reason why the English were so tall and powerful and able to rule over India was because they ate meat. Unless Indians became meat-eaters, India would never become free was his argument. For almost a year, meat-eating became a clandestine affair which entailed lies, deception and even stealing. He had to find the money to pay for the food-which meant stealing from home; he had to make excuses for not eating at home-which meant lying and deception. Soon, this became intolerable, and Mohan made a confession to his father.
Karamchand was unwell and, therefore, resting in bed. Mohan did not have the courage to tell him about his clandestine escapades, so he wrote a confession and handed it over to his father to read. Tears welled up in his father's eyes; he embraced Mohan, and both of them cried. Mohan writes in his autobiography that it felt as though their tears washed away the sin of deception that he had committed. He decided never again to indulge in such acts.
Mohan was married at the age of 13, since child marriages were prevalent then. His bride was Kastur, the daughter of Gokuldas Makanji, the Mayor of Porbandar. She was also 13 years old, and she taught Mohan his first lesson in non-violence. Mohan had no idea what the role of a husband should be, so he bought some pamphlets, which were written by male chauvinists and suggested that an Indian husband must lay down the rules for the wife to follow. Thus, Mohan laid down the first rule when he told Kastur,
"Henceforth, you will not go out of this house without my permission."
Kastur heard him quietly. She did not retort or say anything. A few days later, Mohan realized that she still flouted his rule and went out of the house to the temple and to the market and sometimes visiting friends and relatives. He confronted her that evening.
"How dare you disobey my orders?" he barked at her.
Once again, very calmly and without loosing her cool, Kastur asked: "Who is senior in this house? Are you superior to your mother? Should I tell her that I will not go out with her until you give me permission? If that is what you want let me know." She was so calm and collected that Gandhi had no answer. He never questioned her again. It is a lesson for all of us to learn. When we face such situations we retort and react angrily making the situation worse and sometimes leading to the breaking of the relationship. But calmly, with common sense, one can achieve the same results.
In May 1883, at the age of 13, Gandhi was married through his parents' arrangements to Kasturba Makhanji (also spelled "Kasturbai" or known as "Ba"). They had four sons: Harilal Gandhi..., born in 1888; Manilal Gandhi..., born in 1892; Ramdas Gandhi..., born in 1897; and Devdas Gandhi..., born in 1900.
Harilal Mohandas Gandhi (1888- 18th June 1948) was the first son of Mahatma Gandhi. Mahatma would not allow his son to study law as a show of rebellion against a Western education and Harilal eventually grew weary of this, and rebelled. Harilal converted to Islam and adopted the name "Abdullah Gandhi", but later again converted to Hinduism. In Early years Harilal helped his father in revolution against British Government for their attitude about racism. He had always wanted to go for higher studies and wanted to become a barrister like his father, but because of his weakness in studies, he could not complete his high-school education.lost his wife and son. Failure in life made him a depressed alcoholic. He died because of a liver disease on June 18th, 1948 in a municipal hospital in Mumbai, known at the time as Bombay.
Although a Dewan, his father was a very generous person, and his income was spent on helping the poor and the needy. The family lived reasonably well, but there were no savings. When his father died, the family found itself in financial difficulties. By then, the British had entrenched themselves in India and controlled the affairs of the states making it difficult for a person to inherit his father's job. In the old days in India, a son usually took over when the father retired or died. The British, however, wanted people who were "qualified" for the job, so none of the sons could become Dewan of Porbandar after Karamchand's death.
The family faced severe economic problems after Karamchand's death in 1885. The brothers-Laxmidas and Karsandas-did not have jobs, and there was no hope of any of them inheriting the title of Dewan. The older brothers learned to write legal briefs and earned a little to sustain the large family. None of them were educated beyond elementary school, so the burden of resurrecting the family fortunes fell on Mohan. Although his mother and other family elders could not contemplate his going abroad for further studies, the advice of more liberal counselors was that Mohan must go to England and study law. With the British entrenched in India, they were going to demand academic qualifications for all jobs.
Reluctantly, and after many promises, Mohan was allowed to go to England. He not only studied law but came in close touch with many eminent philosophers and thinkers and spent many hours a day in discussions. He was able to absorb a great deal from them and it was this group which contained George Bernard Shaw and others who one day asked Mohan to read with them the Bhagwad Gita and explain it to them. Mohan was ashamed that he had never read the scripture himself and did not know Sanskrit to be able to read the original. Instead, he read with them Edwin Arnold's English translation of the Gita-The Song Celestial-which revealed to him the richness of Hindu scriptures.
Mohan was impressed not only by the reading of the Gita but by the "friendly" study that this group of Englishmen were trying to make of other scriptures. Mohan's motto in life, "A friendly study of all scriptures is the sacred duty of every individual." was born in England during this educational tour. He studied all the religions of the world and found there was a great deal in each one of them for all of us to absorb in our own lives. His respect for different religions and willingness to study them with an open mind is what broadened his perspective and enriched his mind.
He returned from England in 1891 very much a "brown sahib." He tried to introduce his western habits in his traditional home in Porbandar and, indeed, spent so much time and energy in this pursuit that he forgot that he had to set up a legal practice and start earning to support the family. Weeks passed and once again it was Kastur who opened his eyes to his responsibilities when she gently chided him for his futile attempts to westernize the family rather than earning money to support it.
For someone as shy and timid as Mohan, setting up a legal practice was not easy. He was not successful in Porbandar, so he went to Bombay and met with no success there either. He tried to get a job as a school teacher to teach English but was astounded to learn that he did not have the requisite qualifications to teach English, only to practice law in English. After struggling for several months, he decided to go back to Porbandar and do what his brothers were doing- write legal briefs. His brothers were very disappointed, especially since the family had taken enormous loans to send Mohan to England to study. How would they repay the loans if Mohan was going to end up writing briefs?
Laxmidas had a Muslim friend, Dada Abdullah, who had gone to South Africa and made a lot of money as a trader. He now had a legal case with another Muslim trader which had been going on for a long time without resolution. Both traders had white, English-speaking lawyers, and since neither of them could speak English, communication was very poor. Dada Abdullah heard about Mohan through his brother and invited Mohan to come to South Africa on a one-year contract to work as an interpreter for him.
Mohan once again left India in 1893 to go to another new part of the world to try his luck. The urgency of finding a job and making money was impressed upon him, and he was conscious of his responsibilities, but he was also conscious of his "status" in life as an England-trained Barrister-at-Law. Consequently, a week after his arrival, when it was time for Mohan to go to Pretoria to attend the case in the Supreme Court, Mohan decided he must travel by first class. Anything lower than that would be undignified. He ordered his ticket by mail.
There were so many coincidences in Mohan's life that seemed to nudge him towards a transformation from a mere Mohan to Gandhiji. Had he not gone to England, had he not been exposed to English intellectuals, had he not studied law, had he not been a failure in India, had he become a school teacher, had he not accepted the invitation to South Africa, had he not had that false sense of dignity and, above all, and had South African whites not had aggravating racial prejudices, we would not be writing or reading about Gandhi today. It was the cumulative effect of all these and many other little coincidences that conspired to give us the "Apostle of Peace".
The transformative experience was when he encountered a white co-passenger who boarded the train in Pietermaritzburg, who seeing a "black" Mohan sitting in a first class compartment, reacted with a total lack of dignity. Mohan was picked up and thrown off the train for refusing to vacate the first class compartment. This humiliation, Gandhi wrote later, first caused him to react in anger with a desire to respond violently. He saw the futility of such action and rejected it. The next thought was to leave South Africa and go back to India where he felt he could live in greater dignity and honor but rejected that also because he felt that it was not appropriate to run away from a problem. Besides, I feel that at the back of his mind was the overriding question, "What will I tell my wife and family? That I have failed once again?"
The third thought, which occurred to him as the dawn was breaking over Pietermaritzburg on that fateful day, was to seek justice through non-violent action. This is the point at which "satyagraha" was born. He used it effectively in South Africa for 22 years and won many concessions for his fellow Indians. The government, however, reneged on these concessions after Mohan left South Africa in 1915. There are those who wonder why Mohan did not fight the cause of the African natives of South Africa. Some historians have uncharitably labeled Gandhiji as a "racist", but I think they miss a very important point
Gandhi's passport issued on August 28, 1931 for his travel to attend Round Table Conference.
Gandhiji was unfamiliar with South Africa and the conditions and the language of the native Africans. He was also equally unfamiliar with the philosophy of non-violence which was being evolved one campaign at a time. It was hard enough for him to convince his own people about this philosophy without having to translate it for the native Africans who were known for their militancy.
Much later, in 1939, when he was much wiser and more confident about his philosophy of satyagraha, he told a delegation of African American leaders led by Dr. Howard Thurman that he had to prove the success of his philosophy to his own people in India before bringing it to the United States. This was in response to Dr. Thurman's invitation to Gandhiji to lead the civil rights movement in the United States.
If he was so reluctant to enlarge the scope of his philosophy in 1939, how could he consider getting the native Africans involved thirty years earlier? I think it was more his sense of prudence than his prejudice that kept him away from dealing with the native African problems. In 1906 he witnessed the "Zulu War" closely as a Red Cross volunteer caring for the injured and the dead, mostly Zulus. He writes about this experience with total disgust. He had witnessed what was conventional war at the time and knew that there were certain rules that the soldiers observed. In the Zulu war he saw the British flouting all decency and decorum and massacring the Zulus mercilessly. They were hunted down like animals and butchered by the British. Until this event he was an admirer of western civilization. Now a crack had been formed, and this widened into a gulf after his visit to England in 1909 to plead the case of the Indians in South Africa. When he found the British politicians dismissing everything he had to say with contempt, he was filled with a total revulsion for western civilization
On his journey back from London to Cape Town-about 15 days by ship--he was overcome by a desire to write his first book "Hind Swaraj" formulating a plan for independent India. The obsession was so great that he began writing on the ship stationary with a pencil. The thoughts were coming so furiously that he could not stop writing. When his right hand began to ache, he switched to writing with his left. The book was completed before he reached Cape Town and became distinguished for its anti-western civilization message. He asked India to reject western civilization completely because it had nothing worthwhile to offer. He entered a period of exclusivism.
In 1915, Gandhiji decided he would gain nothing for Indians outside India as long as Indians within India remained subjects of British Imperialism. They must be liberated first for Indians elsewhere to gain any respect or equality. Thus, he decided to move to India and explore ways in which he could participate in the freedom struggle.
He entrusted his work in South Africa and the Phoenix Settlement Ashram that he started in 1903 to the care of Mr. Albert West and Mr. Henry Polak, two British friends who had worked with him closely in South Africa. The whole family left South Africa in 1914 with Gandhiji, Kasturba and Hermann Kallenbach, and another Jewish South African friend going to England and the rest of the family sailing for India. Gandhiji wanted to help with the war effort in England, but soon after his arrival, he was struck by pneumonia and almost bed-ridden. For a while Kasturba nursed him and participated in sewing uniforms for English soldiers, but when the doctors realized the British winter was not going to help Gandhiji overcome his ailment, they suggested he leave for India
Kallenbach wanted to accompany them to India, but as a German Jew he was not given a visa by the British and so he had to return to South Africa. Gandhiji and Kasturba arrived in India and were given a welcome they had not anticipated. Gandhiji was not aware that his reputation had preceded him. He became a national leader on arrival. Gopalkrishna Gokhale, Gandhiji's political mentor in India, advised Gandhiji to spend a year traveling around India learning about the problems and making contact with the people. After his travels, he started an ashram at Bochraj in Gujarat and later was induced to visit Champaran in Bihar. The emissary of the poor and exploited peasants of Champaran was so persistent that Gandhiji could not refuse him. When Gandhiji went there and saw the conditions, he was shocked beyond belief and launched a legal campaign that forced the British farmers to abandon their exploitation and give relief to the peasants. It was his first significant and major victory in India achieved through non-violence. This incidence catapulted Gandhiji to the national scene.
In 1919 he launched a national campaign against the Rowlatt Act which was designed by the British to oppress and suppress the Indians and their desire for independence. The movement generated some violence in parts of the country, especially in the north. In Punjab some misguided youth attacked a British school teacher and pushed her around. The British government appointed General Dyer as the military governor of the State of Punjab with the authority to ruthlessly curb all defiance of authority. He imposed martial law, prohibiting the assembly of more than five people and suspending all civil liberties in the state
On April 13, 1919, more than ten thousand men, women and children assembled in the Jallianwala bagh in the heart of the city of Amritsar to non-violently protest against the martial law. General Dyer was unwilling to tolerate such an act of defiance. He brought in his troops, blocked off the only exit from the walled ground and ordered the troops to shoot into the crowd. Within an hour 386 men, women and children lay dead and 1605 were critically injured. These were the British figures of casualties while the India figures are very different. The Indians place the number of dead beyond 1,000. However, General Dyer followed with more draconian laws like commanding all Indians to crawl on their bellies when passing the street where the English school teacher was assaulted. Anyone who refused would be flogged to death. He also ordered that the injured in the firing should not be attended to by anyone for the next 72 hours, even if they died. This incident raised so much anger in India that a violent revolution could very easily have resulted, but Gandhiji stepped in to calm the people. He said we can not be to the British as they have been to us. It will not make us any different from them. The civilized thing to do is not to ever stoop down to the level of the oppressor, but to try at all times to raise the oppressors to new heights of awareness. This is the point at which Gandhiji reverted back to inclusivity. He urged Indians to remember that we must not only liberate ourselves politically but also liberate ourselves spiritually. Swaraj, he said, is not just external freedom; it is also internal freedom. Aldous Huxley, the eminent British historian, is perhaps the only one who has recognized the fact that in liberating India non-violently, Gandhiji also liberated the British from their own imperialism. In other words, the non-violent campaign in India elevated the British to a new awareness of themselves.
However, after the 1919 campaign, the next major campaign was the Salt March in 1930. There were many smaller campaigns in between. The Salt March once again focused the attention of the world on India's struggle for freedom. Instead of arousing derision or indifference as most violent freedom struggles around the world do, the Indian struggle evoked world sympathy. Suffering has a tendency to do that. The British were lacksadasical about this campaign. They did not think that the defiance of the tax on salt would arouse such emotions all over India and the world. They were not prepared for the consequences. The whole nation stood up in defiance of the British, and as some historians put it, another nail was hammered into the British coffin. Again what followed was smaller campaigns at regional levels until 1942, when the Congress passed the "Quit India" resolution. This campaign again roused national consciousness and the jails were filled to the brim. Gandhiji and his party were imprisoned in Aga Khan Palace near Pune. It was not a palace in the accepted sense, and only a part of it was cordoned off and used as a jail. Kasturba died in prison in 1944. This was a great blow for Gandhiji.
Throughout his campaign for freedom, Gandhiji was concerned about the divisions in India which were exacerbated by the British who followed the "Divide and Rule" policy. There was the serious division between Hindus and Muslims and within the Hindus between the various castes. Short of leading a major revolution to bring about unity, Gandhiji did everything he could to break down the barriers and build bridges. He realized that political freedom from the British would be meaningless so long as we hated each other and were willing to kill because of our prejudices. Through fasts, through education, through example, through preaching he tried his best to teach the people to respect and appreciate each other
In 1935, Gandhiji realized the Indian National Congress had no intentions of pursuing his policy of non-violence after independence. He resigned his membership. The Congress, however, was unwilling to let go of his leadership of the freedom struggle. In the forties when independence became a possibility, the British opposed partition of the country to create Pakistan. Gandhiji was against this, but the Congress was inclined to accept it. When Gandhiji proposed allowing the Muslim League to form the interim government to placate its fears of Hindu domination, the Congress Party leadership threatened a civil war.
The Congress leadership claimed the people would not accept this plan and there would be civil war. The question is were the leaders right in presuming how the people would react or could they have supported Gandhi in explaining to the people the wisdom of remaining one country and giving the plan a fair opportunity to prove its efficacy? There is the underlying feeling that the leadership was not willing to accept the plan so why take it to the people at all. At this point Gandhi gave up discussing the partition of the country and left it to the leaders and the British to do what they felt was right. The rest is history. The country was partitioned; there was a civil war which left both countries with a legacy of hate that will take centuries to heal. Was the price worth it? Could we have paid the same price for a unified country? Would the long-term results have been different? These are questions that can not be answered.
Bapu lost his desire to live. Until this point whenever anyone asked him how long he would like to live, he would say with a smile: I would like to live for 125 years because there is so much I need to accomplish. He had a zest for life and a mission that he wanted to see fulfilled. By 1946, this came to a sad end and he began speaking of death. Yet, he never showed outwardly the despondency that he must have felt within. He still continued to work, and he continued to guide people in their work for social and economic resurgence of India. He even went to Noakhali in Bengal that became East Pakistan, where rioting was at its worst on the eve of partition. Hindus and Muslims were literally butchering each other and some of the worst acts of inhumanity took place in this area. He went with a handful of helpers and brought about peace and sanity in the area. An accomplishment that was recognized by Lord Mountbatten when he wrote his biography was that Gandhi brought peace all by himself in East Pakistan while the Indian Army had to kill and crush many thousands in West Pakistan before peace was accomplished.
The assassination of Gandhiji was ironically engineered by the Rashtriya Swayamsevak Sangh (RSS) because it felt Gandhiji had agreed to the creation of Pakistan. It had made an avowed and ambitious program to reunite its country. Yet, had it not been for its militancy during the 1946/47 negotiations, India may have been one country. The RSS is to shoulder the entire blame for creating an atmosphere of violence and revenge in the country that made it impossible for sanity to prevail.
Having accepted partition, the Congress leadership tacitly accepted the consequences of partition. The bloodshed, the loss of lives and property on both sides were to be expected. No one was going to be uprooted from places where he/she had lived for generations with a smile and move to another place. For the Congress leadership to then succumb to militant Hindu demand that the cash assets due to Pakistan be confiscated to compensate the Hindus who lost their lives and property was unethical to say the least. They were playing populist politics without considering the long term consequences of their action. Gandhiji said if my country is to embark on its new and independent life on a blatantly immoral act then I would prefer death. He fasted and forced the government to release the money to Pakistan. Had the government kept the money as the RSS demanded, there would have been a worse civil war than the country had witnessed and India would have had no moral grounds to stand on when the international community judged the situation. We had lost our senses then but had we held onto the money, we would have lost our souls also.
Within the country, in the bureaucracy and in the government, there was not much enthusiasm for Gandhiji's life. Secretly, everyone was interested in making him a martyr. A martyred Gandhi was more beneficial to the rulers than a living Gandhi. The bureaucracy had already experienced and enjoyed a princely lifestyle under the British which they were unwilling to give up. The politicians were eager to be participants in such a life. Gandhiji opposed this wholeheartedly, and had he lived long enough, he would most certainly have pressured the government to adopt a more simple lifestyle. He often said the government of independent India must reflect the poverty of the nation. The politicians and the bureaucrats, on the other hand, were eager to replace the British and maintain the oppressive and opulent structure created by the British.
Gandhi ji was assasinated on January 30, 1948 at Delhi, India
was the fifth child of Karamchand and Putliba. He was born on October 2, 1869, in Porbandar, where his father was Dewan. As the youngest child, he was mischievous. As a youth, he was an average student who was very shy and unable to speak. He says he ran home from school to avoid befriending and talking to other students
During his childhood, Mohan became a victim of peer pressure. He experimented with smoking with his older brother. Both would collect the stubs after their uncle had extinguished his cigarette, remove the tobacco from them and roll a cigarettes for themselves. This did not last long because Mohan found it discomforting and distasteful. Then he experimented with meat-eating with a Muslim friend who convinced Mohan that the only reason why the English were so tall and powerful and able to rule over India was because they ate meat. Unless Indians became meat-eaters, India would never become free was his argument. For almost a year, meat-eating became a clandestine affair which entailed lies, deception and even stealing. He had to find the money to pay for the food-which meant stealing from home; he had to make excuses for not eating at home-which meant lying and deception. Soon, this became intolerable, and Mohan made a confession to his father.
Karamchand was unwell and, therefore, resting in bed. Mohan did not have the courage to tell him about his clandestine escapades, so he wrote a confession and handed it over to his father to read. Tears welled up in his father's eyes; he embraced Mohan, and both of them cried. Mohan writes in his autobiography that it felt as though their tears washed away the sin of deception that he had committed. He decided never again to indulge in such acts.
Mohan was married at the age of 13, since child marriages were prevalent then. His bride was Kastur, the daughter of Gokuldas Makanji, the Mayor of Porbandar. She was also 13 years old, and she taught Mohan his first lesson in non-violence. Mohan had no idea what the role of a husband should be, so he bought some pamphlets, which were written by male chauvinists and suggested that an Indian husband must lay down the rules for the wife to follow. Thus, Mohan laid down the first rule when he told Kastur,
"Henceforth, you will not go out of this house without my permission."
Kastur heard him quietly. She did not retort or say anything. A few days later, Mohan realized that she still flouted his rule and went out of the house to the temple and to the market and sometimes visiting friends and relatives. He confronted her that evening.
"How dare you disobey my orders?" he barked at her.
Once again, very calmly and without loosing her cool, Kastur asked: "Who is senior in this house? Are you superior to your mother? Should I tell her that I will not go out with her until you give me permission? If that is what you want let me know." She was so calm and collected that Gandhi had no answer. He never questioned her again. It is a lesson for all of us to learn. When we face such situations we retort and react angrily making the situation worse and sometimes leading to the breaking of the relationship. But calmly, with common sense, one can achieve the same results.
In May 1883, at the age of 13, Gandhi was married through his parents' arrangements to Kasturba Makhanji (also spelled "Kasturbai" or known as "Ba"). They had four sons: Harilal Gandhi..., born in 1888; Manilal Gandhi..., born in 1892; Ramdas Gandhi..., born in 1897; and Devdas Gandhi..., born in 1900.
Harilal Mohandas Gandhi (1888- 18th June 1948) was the first son of Mahatma Gandhi. Mahatma would not allow his son to study law as a show of rebellion against a Western education and Harilal eventually grew weary of this, and rebelled. Harilal converted to Islam and adopted the name "Abdullah Gandhi", but later again converted to Hinduism. In Early years Harilal helped his father in revolution against British Government for their attitude about racism. He had always wanted to go for higher studies and wanted to become a barrister like his father, but because of his weakness in studies, he could not complete his high-school education.lost his wife and son. Failure in life made him a depressed alcoholic. He died because of a liver disease on June 18th, 1948 in a municipal hospital in Mumbai, known at the time as Bombay.
Although a Dewan, his father was a very generous person, and his income was spent on helping the poor and the needy. The family lived reasonably well, but there were no savings. When his father died, the family found itself in financial difficulties. By then, the British had entrenched themselves in India and controlled the affairs of the states making it difficult for a person to inherit his father's job. In the old days in India, a son usually took over when the father retired or died. The British, however, wanted people who were "qualified" for the job, so none of the sons could become Dewan of Porbandar after Karamchand's death.
The family faced severe economic problems after Karamchand's death in 1885. The brothers-Laxmidas and Karsandas-did not have jobs, and there was no hope of any of them inheriting the title of Dewan. The older brothers learned to write legal briefs and earned a little to sustain the large family. None of them were educated beyond elementary school, so the burden of resurrecting the family fortunes fell on Mohan. Although his mother and other family elders could not contemplate his going abroad for further studies, the advice of more liberal counselors was that Mohan must go to England and study law. With the British entrenched in India, they were going to demand academic qualifications for all jobs.
Reluctantly, and after many promises, Mohan was allowed to go to England. He not only studied law but came in close touch with many eminent philosophers and thinkers and spent many hours a day in discussions. He was able to absorb a great deal from them and it was this group which contained George Bernard Shaw and others who one day asked Mohan to read with them the Bhagwad Gita and explain it to them. Mohan was ashamed that he had never read the scripture himself and did not know Sanskrit to be able to read the original. Instead, he read with them Edwin Arnold's English translation of the Gita-The Song Celestial-which revealed to him the richness of Hindu scriptures.
Mohan was impressed not only by the reading of the Gita but by the "friendly" study that this group of Englishmen were trying to make of other scriptures. Mohan's motto in life, "A friendly study of all scriptures is the sacred duty of every individual." was born in England during this educational tour. He studied all the religions of the world and found there was a great deal in each one of them for all of us to absorb in our own lives. His respect for different religions and willingness to study them with an open mind is what broadened his perspective and enriched his mind.
He returned from England in 1891 very much a "brown sahib." He tried to introduce his western habits in his traditional home in Porbandar and, indeed, spent so much time and energy in this pursuit that he forgot that he had to set up a legal practice and start earning to support the family. Weeks passed and once again it was Kastur who opened his eyes to his responsibilities when she gently chided him for his futile attempts to westernize the family rather than earning money to support it.
For someone as shy and timid as Mohan, setting up a legal practice was not easy. He was not successful in Porbandar, so he went to Bombay and met with no success there either. He tried to get a job as a school teacher to teach English but was astounded to learn that he did not have the requisite qualifications to teach English, only to practice law in English. After struggling for several months, he decided to go back to Porbandar and do what his brothers were doing- write legal briefs. His brothers were very disappointed, especially since the family had taken enormous loans to send Mohan to England to study. How would they repay the loans if Mohan was going to end up writing briefs?
Laxmidas had a Muslim friend, Dada Abdullah, who had gone to South Africa and made a lot of money as a trader. He now had a legal case with another Muslim trader which had been going on for a long time without resolution. Both traders had white, English-speaking lawyers, and since neither of them could speak English, communication was very poor. Dada Abdullah heard about Mohan through his brother and invited Mohan to come to South Africa on a one-year contract to work as an interpreter for him.
Mohan once again left India in 1893 to go to another new part of the world to try his luck. The urgency of finding a job and making money was impressed upon him, and he was conscious of his responsibilities, but he was also conscious of his "status" in life as an England-trained Barrister-at-Law. Consequently, a week after his arrival, when it was time for Mohan to go to Pretoria to attend the case in the Supreme Court, Mohan decided he must travel by first class. Anything lower than that would be undignified. He ordered his ticket by mail.
There were so many coincidences in Mohan's life that seemed to nudge him towards a transformation from a mere Mohan to Gandhiji. Had he not gone to England, had he not been exposed to English intellectuals, had he not studied law, had he not been a failure in India, had he become a school teacher, had he not accepted the invitation to South Africa, had he not had that false sense of dignity and, above all, and had South African whites not had aggravating racial prejudices, we would not be writing or reading about Gandhi today. It was the cumulative effect of all these and many other little coincidences that conspired to give us the "Apostle of Peace".
The transformative experience was when he encountered a white co-passenger who boarded the train in Pietermaritzburg, who seeing a "black" Mohan sitting in a first class compartment, reacted with a total lack of dignity. Mohan was picked up and thrown off the train for refusing to vacate the first class compartment. This humiliation, Gandhi wrote later, first caused him to react in anger with a desire to respond violently. He saw the futility of such action and rejected it. The next thought was to leave South Africa and go back to India where he felt he could live in greater dignity and honor but rejected that also because he felt that it was not appropriate to run away from a problem. Besides, I feel that at the back of his mind was the overriding question, "What will I tell my wife and family? That I have failed once again?"
The third thought, which occurred to him as the dawn was breaking over Pietermaritzburg on that fateful day, was to seek justice through non-violent action. This is the point at which "satyagraha" was born. He used it effectively in South Africa for 22 years and won many concessions for his fellow Indians. The government, however, reneged on these concessions after Mohan left South Africa in 1915. There are those who wonder why Mohan did not fight the cause of the African natives of South Africa. Some historians have uncharitably labeled Gandhiji as a "racist", but I think they miss a very important point
Gandhi's passport issued on August 28, 1931 for his travel to attend Round Table Conference.
Gandhiji was unfamiliar with South Africa and the conditions and the language of the native Africans. He was also equally unfamiliar with the philosophy of non-violence which was being evolved one campaign at a time. It was hard enough for him to convince his own people about this philosophy without having to translate it for the native Africans who were known for their militancy.
Much later, in 1939, when he was much wiser and more confident about his philosophy of satyagraha, he told a delegation of African American leaders led by Dr. Howard Thurman that he had to prove the success of his philosophy to his own people in India before bringing it to the United States. This was in response to Dr. Thurman's invitation to Gandhiji to lead the civil rights movement in the United States.
If he was so reluctant to enlarge the scope of his philosophy in 1939, how could he consider getting the native Africans involved thirty years earlier? I think it was more his sense of prudence than his prejudice that kept him away from dealing with the native African problems. In 1906 he witnessed the "Zulu War" closely as a Red Cross volunteer caring for the injured and the dead, mostly Zulus. He writes about this experience with total disgust. He had witnessed what was conventional war at the time and knew that there were certain rules that the soldiers observed. In the Zulu war he saw the British flouting all decency and decorum and massacring the Zulus mercilessly. They were hunted down like animals and butchered by the British. Until this event he was an admirer of western civilization. Now a crack had been formed, and this widened into a gulf after his visit to England in 1909 to plead the case of the Indians in South Africa. When he found the British politicians dismissing everything he had to say with contempt, he was filled with a total revulsion for western civilization
On his journey back from London to Cape Town-about 15 days by ship--he was overcome by a desire to write his first book "Hind Swaraj" formulating a plan for independent India. The obsession was so great that he began writing on the ship stationary with a pencil. The thoughts were coming so furiously that he could not stop writing. When his right hand began to ache, he switched to writing with his left. The book was completed before he reached Cape Town and became distinguished for its anti-western civilization message. He asked India to reject western civilization completely because it had nothing worthwhile to offer. He entered a period of exclusivism.
In 1915, Gandhiji decided he would gain nothing for Indians outside India as long as Indians within India remained subjects of British Imperialism. They must be liberated first for Indians elsewhere to gain any respect or equality. Thus, he decided to move to India and explore ways in which he could participate in the freedom struggle.
He entrusted his work in South Africa and the Phoenix Settlement Ashram that he started in 1903 to the care of Mr. Albert West and Mr. Henry Polak, two British friends who had worked with him closely in South Africa. The whole family left South Africa in 1914 with Gandhiji, Kasturba and Hermann Kallenbach, and another Jewish South African friend going to England and the rest of the family sailing for India. Gandhiji wanted to help with the war effort in England, but soon after his arrival, he was struck by pneumonia and almost bed-ridden. For a while Kasturba nursed him and participated in sewing uniforms for English soldiers, but when the doctors realized the British winter was not going to help Gandhiji overcome his ailment, they suggested he leave for India
Kallenbach wanted to accompany them to India, but as a German Jew he was not given a visa by the British and so he had to return to South Africa. Gandhiji and Kasturba arrived in India and were given a welcome they had not anticipated. Gandhiji was not aware that his reputation had preceded him. He became a national leader on arrival. Gopalkrishna Gokhale, Gandhiji's political mentor in India, advised Gandhiji to spend a year traveling around India learning about the problems and making contact with the people. After his travels, he started an ashram at Bochraj in Gujarat and later was induced to visit Champaran in Bihar. The emissary of the poor and exploited peasants of Champaran was so persistent that Gandhiji could not refuse him. When Gandhiji went there and saw the conditions, he was shocked beyond belief and launched a legal campaign that forced the British farmers to abandon their exploitation and give relief to the peasants. It was his first significant and major victory in India achieved through non-violence. This incidence catapulted Gandhiji to the national scene.
In 1919 he launched a national campaign against the Rowlatt Act which was designed by the British to oppress and suppress the Indians and their desire for independence. The movement generated some violence in parts of the country, especially in the north. In Punjab some misguided youth attacked a British school teacher and pushed her around. The British government appointed General Dyer as the military governor of the State of Punjab with the authority to ruthlessly curb all defiance of authority. He imposed martial law, prohibiting the assembly of more than five people and suspending all civil liberties in the state
On April 13, 1919, more than ten thousand men, women and children assembled in the Jallianwala bagh in the heart of the city of Amritsar to non-violently protest against the martial law. General Dyer was unwilling to tolerate such an act of defiance. He brought in his troops, blocked off the only exit from the walled ground and ordered the troops to shoot into the crowd. Within an hour 386 men, women and children lay dead and 1605 were critically injured. These were the British figures of casualties while the India figures are very different. The Indians place the number of dead beyond 1,000. However, General Dyer followed with more draconian laws like commanding all Indians to crawl on their bellies when passing the street where the English school teacher was assaulted. Anyone who refused would be flogged to death. He also ordered that the injured in the firing should not be attended to by anyone for the next 72 hours, even if they died. This incident raised so much anger in India that a violent revolution could very easily have resulted, but Gandhiji stepped in to calm the people. He said we can not be to the British as they have been to us. It will not make us any different from them. The civilized thing to do is not to ever stoop down to the level of the oppressor, but to try at all times to raise the oppressors to new heights of awareness. This is the point at which Gandhiji reverted back to inclusivity. He urged Indians to remember that we must not only liberate ourselves politically but also liberate ourselves spiritually. Swaraj, he said, is not just external freedom; it is also internal freedom. Aldous Huxley, the eminent British historian, is perhaps the only one who has recognized the fact that in liberating India non-violently, Gandhiji also liberated the British from their own imperialism. In other words, the non-violent campaign in India elevated the British to a new awareness of themselves.
However, after the 1919 campaign, the next major campaign was the Salt March in 1930. There were many smaller campaigns in between. The Salt March once again focused the attention of the world on India's struggle for freedom. Instead of arousing derision or indifference as most violent freedom struggles around the world do, the Indian struggle evoked world sympathy. Suffering has a tendency to do that. The British were lacksadasical about this campaign. They did not think that the defiance of the tax on salt would arouse such emotions all over India and the world. They were not prepared for the consequences. The whole nation stood up in defiance of the British, and as some historians put it, another nail was hammered into the British coffin. Again what followed was smaller campaigns at regional levels until 1942, when the Congress passed the "Quit India" resolution. This campaign again roused national consciousness and the jails were filled to the brim. Gandhiji and his party were imprisoned in Aga Khan Palace near Pune. It was not a palace in the accepted sense, and only a part of it was cordoned off and used as a jail. Kasturba died in prison in 1944. This was a great blow for Gandhiji.
Throughout his campaign for freedom, Gandhiji was concerned about the divisions in India which were exacerbated by the British who followed the "Divide and Rule" policy. There was the serious division between Hindus and Muslims and within the Hindus between the various castes. Short of leading a major revolution to bring about unity, Gandhiji did everything he could to break down the barriers and build bridges. He realized that political freedom from the British would be meaningless so long as we hated each other and were willing to kill because of our prejudices. Through fasts, through education, through example, through preaching he tried his best to teach the people to respect and appreciate each other
In 1935, Gandhiji realized the Indian National Congress had no intentions of pursuing his policy of non-violence after independence. He resigned his membership. The Congress, however, was unwilling to let go of his leadership of the freedom struggle. In the forties when independence became a possibility, the British opposed partition of the country to create Pakistan. Gandhiji was against this, but the Congress was inclined to accept it. When Gandhiji proposed allowing the Muslim League to form the interim government to placate its fears of Hindu domination, the Congress Party leadership threatened a civil war.
The Congress leadership claimed the people would not accept this plan and there would be civil war. The question is were the leaders right in presuming how the people would react or could they have supported Gandhi in explaining to the people the wisdom of remaining one country and giving the plan a fair opportunity to prove its efficacy? There is the underlying feeling that the leadership was not willing to accept the plan so why take it to the people at all. At this point Gandhi gave up discussing the partition of the country and left it to the leaders and the British to do what they felt was right. The rest is history. The country was partitioned; there was a civil war which left both countries with a legacy of hate that will take centuries to heal. Was the price worth it? Could we have paid the same price for a unified country? Would the long-term results have been different? These are questions that can not be answered.
Bapu lost his desire to live. Until this point whenever anyone asked him how long he would like to live, he would say with a smile: I would like to live for 125 years because there is so much I need to accomplish. He had a zest for life and a mission that he wanted to see fulfilled. By 1946, this came to a sad end and he began speaking of death. Yet, he never showed outwardly the despondency that he must have felt within. He still continued to work, and he continued to guide people in their work for social and economic resurgence of India. He even went to Noakhali in Bengal that became East Pakistan, where rioting was at its worst on the eve of partition. Hindus and Muslims were literally butchering each other and some of the worst acts of inhumanity took place in this area. He went with a handful of helpers and brought about peace and sanity in the area. An accomplishment that was recognized by Lord Mountbatten when he wrote his biography was that Gandhi brought peace all by himself in East Pakistan while the Indian Army had to kill and crush many thousands in West Pakistan before peace was accomplished.
The assassination of Gandhiji was ironically engineered by the Rashtriya Swayamsevak Sangh (RSS) because it felt Gandhiji had agreed to the creation of Pakistan. It had made an avowed and ambitious program to reunite its country. Yet, had it not been for its militancy during the 1946/47 negotiations, India may have been one country. The RSS is to shoulder the entire blame for creating an atmosphere of violence and revenge in the country that made it impossible for sanity to prevail.
Having accepted partition, the Congress leadership tacitly accepted the consequences of partition. The bloodshed, the loss of lives and property on both sides were to be expected. No one was going to be uprooted from places where he/she had lived for generations with a smile and move to another place. For the Congress leadership to then succumb to militant Hindu demand that the cash assets due to Pakistan be confiscated to compensate the Hindus who lost their lives and property was unethical to say the least. They were playing populist politics without considering the long term consequences of their action. Gandhiji said if my country is to embark on its new and independent life on a blatantly immoral act then I would prefer death. He fasted and forced the government to release the money to Pakistan. Had the government kept the money as the RSS demanded, there would have been a worse civil war than the country had witnessed and India would have had no moral grounds to stand on when the international community judged the situation. We had lost our senses then but had we held onto the money, we would have lost our souls also.
Within the country, in the bureaucracy and in the government, there was not much enthusiasm for Gandhiji's life. Secretly, everyone was interested in making him a martyr. A martyred Gandhi was more beneficial to the rulers than a living Gandhi. The bureaucracy had already experienced and enjoyed a princely lifestyle under the British which they were unwilling to give up. The politicians were eager to be participants in such a life. Gandhiji opposed this wholeheartedly, and had he lived long enough, he would most certainly have pressured the government to adopt a more simple lifestyle. He often said the government of independent India must reflect the poverty of the nation. The politicians and the bureaucrats, on the other hand, were eager to replace the British and maintain the oppressive and opulent structure created by the British.
Gandhi ji was assasinated on January 30, 1948 at Delhi, India
INDEPENDENCE Movement at MidNight
Long years ago we made a tryst with destiny, and now the time comes when we shall redeem our pledge...At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history,
when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance Jawaharlal Nehru Claiming Independence from British Midnight of August 14, 1947
FASTING importence to our Body
Dharma of Excretion (Dharma of Fasting)
Whatever food we take gets burnt up in our cells and energy is produced. In the process waste matter too is released. The three forms of food we take - solid, liquid, gaseous states also release the waste matter in three forms - solid (motion), liquid (urine, sweat) gaseous state (carbon dioxide) through four excretory organs. If waste matter sent out is equal to the waste matter released inside, your health will not be upset. On the contrary, if all the waste released is not sent out, the waste that gets stagnated produce toxins and poisons which pollute the body.
If this continues, after some time, the waste matter stagnates in whatever part is weak or is without any movement, thereby making that part sickly. For all types of sicknesses the reason is the same. For instance out of the same raw material gold. you wear a necklace to the neck, a bangle to the hand, an anklet to your ankle. You name it anything, the content is the same. The same way the waste material stagnated in you, changes into harmful matter. If it reaches the head, you call it headache reaches the joints you call it arthritis, reaches the lungs you call it asthma. You drive out that waste material, you can drive out your disease. Any medical science which leaves out this root cause and cures elsewhere can only harm us more than it can help us, whereas the Natural Life Style washes out this waste matter first and foremost.
The excretion does not take part in the morning because in the day time, the energy in us is utilized for digestion of food and for transportation of the digested food to the rest of the body. At night, after the food is completely digested, and the digestive system is at rest, the excretory act begins. Only if the excretory act goes on from 8 - 10 hours at night, all the waste material released can be sent out completely next morning. If you eat around 9 or 10 at night, only 2 - 4 hours time will be left for your excretory action which means 4 hours of this action comes to a stand still which puts up your waste material. It shoots up like your compound interest and you start giving a foul smell through your sweat, motion, urine, mouth and saliva.
Once the waste material piles up beyond control, your body warns you in some way or other. It means it needs time to cleanse your body of dirt thoroughly. But you are not leaving your stomach empty.
You are taking a tablet instead. The tablets doctors give are medicines. But the fasting you do is the best medicine ‘Lankhanam Paramoushadam”. Fasting is nothing but the excretory action the body does all the 24 hours. When the excretory action can help you in such a wonderful way, how far is it justifiable to expect good health through medicines and doctors ?
The advantage of a free motion :
Free motion reduces half the work of the excretory action. If you desire a free motion you should mix rice in curry or you should eat as much curry as the rice you eat. You should give up white rice and switch over to unpolished rice or wheat rice or pulkas. You should eat fruits with the pulp in them.
You should have twice or atleast once a free motion before breakfast and again definitely in the evening before dinner. The litre to litre and a half water you drink in the morning helps you in this. If you drive aside every other thought and concentrate only at the naval and the lower parts and move around 5 to 10 minutes, then the motion will have a free movement inside you shouldn’t rush into the lavatory, till it is urgent. Then you will have a large free motion. Such a large free motion is a sign of a good morning to you. If you repeat the same action again after an hour (drinking and thinking) this time you will have a larger and free motion. So now the total waste material of the previous day is washed out completely. The same process you continue in the evening for the evening motion. For the morning food you ate. If you learn and follow the simple law. You are eligible for the night food only if you have a free motion in the evening. You will be the master of a perfect health.
Those who understand and appreciate the close relationship between health and motion; motion and thought are the luckiest people. But we are living an ignoble life as Yogi Vemana has highlighted.
‘The ant is a Siddha Jnani
Pig is a Mahajnani
Rooster is a Kala Jnani
Dog is a Sujnani
Man is an Ajnani
I do hope you will hence forth give up this ajnana and follow the Natural Life Style. We advocate which helps you acquire Jnana.
If you too seek perfect health
Now that you have carefully read the Natural Life Style in a nutshell. If you are interested you can read my other books on health which drive out all your fears in this new venture.
Remember one point! when you start this new venture, there will be many people who will try to discourage you or hinder your progress. So following this life style is like going against the current.
You know something? If you are addicted to drinking or smoking ? no one will force you to stop these bad habits. But there are many who will discourage you in the oath of righteousness.
Remember you are trying to change over from your age old habit. So you do face some problems initially because as Buddha proclaimed - there are four stages to reach self realization.
1. Stage of starting on the path
2. Stage of occasional Return
3. Stage of no return
4. Stage of self realization.
If you are determined to get over the problems on your way, they will not stop your progress.
A person who goes away from Nature is like a child turn apart from his mother. Mahatma Gandhi said, ‘As a searcher of truth I deem is necessary to find the perfect food for a man to keep body, mind and soul in sound condition. ‘Our Natural Life Style is one which suits exactly what he sought for. Those who understand this can fulfil their life’s purpose.
Ill-health of body or of mind is defeat - health alone is victory. Let all men, if they can manage it, continue to be healthy.
Read - make others read - Follow - make others follow.
Whatever food we take gets burnt up in our cells and energy is produced. In the process waste matter too is released. The three forms of food we take - solid, liquid, gaseous states also release the waste matter in three forms - solid (motion), liquid (urine, sweat) gaseous state (carbon dioxide) through four excretory organs. If waste matter sent out is equal to the waste matter released inside, your health will not be upset. On the contrary, if all the waste released is not sent out, the waste that gets stagnated produce toxins and poisons which pollute the body.
If this continues, after some time, the waste matter stagnates in whatever part is weak or is without any movement, thereby making that part sickly. For all types of sicknesses the reason is the same. For instance out of the same raw material gold. you wear a necklace to the neck, a bangle to the hand, an anklet to your ankle. You name it anything, the content is the same. The same way the waste material stagnated in you, changes into harmful matter. If it reaches the head, you call it headache reaches the joints you call it arthritis, reaches the lungs you call it asthma. You drive out that waste material, you can drive out your disease. Any medical science which leaves out this root cause and cures elsewhere can only harm us more than it can help us, whereas the Natural Life Style washes out this waste matter first and foremost.
The excretion does not take part in the morning because in the day time, the energy in us is utilized for digestion of food and for transportation of the digested food to the rest of the body. At night, after the food is completely digested, and the digestive system is at rest, the excretory act begins. Only if the excretory act goes on from 8 - 10 hours at night, all the waste material released can be sent out completely next morning. If you eat around 9 or 10 at night, only 2 - 4 hours time will be left for your excretory action which means 4 hours of this action comes to a stand still which puts up your waste material. It shoots up like your compound interest and you start giving a foul smell through your sweat, motion, urine, mouth and saliva.
Once the waste material piles up beyond control, your body warns you in some way or other. It means it needs time to cleanse your body of dirt thoroughly. But you are not leaving your stomach empty.
You are taking a tablet instead. The tablets doctors give are medicines. But the fasting you do is the best medicine ‘Lankhanam Paramoushadam”. Fasting is nothing but the excretory action the body does all the 24 hours. When the excretory action can help you in such a wonderful way, how far is it justifiable to expect good health through medicines and doctors ?
The advantage of a free motion :
Free motion reduces half the work of the excretory action. If you desire a free motion you should mix rice in curry or you should eat as much curry as the rice you eat. You should give up white rice and switch over to unpolished rice or wheat rice or pulkas. You should eat fruits with the pulp in them.
You should have twice or atleast once a free motion before breakfast and again definitely in the evening before dinner. The litre to litre and a half water you drink in the morning helps you in this. If you drive aside every other thought and concentrate only at the naval and the lower parts and move around 5 to 10 minutes, then the motion will have a free movement inside you shouldn’t rush into the lavatory, till it is urgent. Then you will have a large free motion. Such a large free motion is a sign of a good morning to you. If you repeat the same action again after an hour (drinking and thinking) this time you will have a larger and free motion. So now the total waste material of the previous day is washed out completely. The same process you continue in the evening for the evening motion. For the morning food you ate. If you learn and follow the simple law. You are eligible for the night food only if you have a free motion in the evening. You will be the master of a perfect health.
Those who understand and appreciate the close relationship between health and motion; motion and thought are the luckiest people. But we are living an ignoble life as Yogi Vemana has highlighted.
‘The ant is a Siddha Jnani
Pig is a Mahajnani
Rooster is a Kala Jnani
Dog is a Sujnani
Man is an Ajnani
I do hope you will hence forth give up this ajnana and follow the Natural Life Style. We advocate which helps you acquire Jnana.
If you too seek perfect health
Now that you have carefully read the Natural Life Style in a nutshell. If you are interested you can read my other books on health which drive out all your fears in this new venture.
Remember one point! when you start this new venture, there will be many people who will try to discourage you or hinder your progress. So following this life style is like going against the current.
You know something? If you are addicted to drinking or smoking ? no one will force you to stop these bad habits. But there are many who will discourage you in the oath of righteousness.
Remember you are trying to change over from your age old habit. So you do face some problems initially because as Buddha proclaimed - there are four stages to reach self realization.
1. Stage of starting on the path
2. Stage of occasional Return
3. Stage of no return
4. Stage of self realization.
If you are determined to get over the problems on your way, they will not stop your progress.
A person who goes away from Nature is like a child turn apart from his mother. Mahatma Gandhi said, ‘As a searcher of truth I deem is necessary to find the perfect food for a man to keep body, mind and soul in sound condition. ‘Our Natural Life Style is one which suits exactly what he sought for. Those who understand this can fulfil their life’s purpose.
Ill-health of body or of mind is defeat - health alone is victory. Let all men, if they can manage it, continue to be healthy.
Read - make others read - Follow - make others follow.
SENSEX Biggest fall forever in one day
Mumbai, Oct. 24 Investors were witness to one of the blackest days in Indian stock market history as FIIs shed a record quantity of Indian stocks sending the Sensex plunging 11 per cent on Friday, driving it back three years in time.The index collapsed to 2005 levels, breaching the 9000-mark to close at 8701 (down 1070.63); while the Nifty declined 12.2 per cent, to close at 2584.
The corporate mood was sombre as many of the scrips hit decade-lows. “We saw some of the index stalwarts breaking down today. The bluest of blue chips are seeing capitulation,” said Mr. P.K. Agrawal, President, Bonanza Portfolio.
Brokers wondered how they would meet their costs in the coming days, and the retail investor was declared quite dead by all.
“Never in the past has the market fall been so steep and for so long,” said Mr. Arun Kejriwal who heads Kejriwal Research and Information Services. “If there was one saving grace on Friday, it was that volumes were very low.” Only 61.4 lakh trades took place on NSE today and 26 lakh on BSE.
F&O contracts numbered 40.4 lakh on NSE and 535 on BSE.
Disappointment with the RBI policy and a rout of stocks worldwide led to the bloodbath, said brokers.
“After 11 am today the markets went into a tailspin as the RBI policy did not have anything to cheer them,” said Mr. Mohit Thadani, Vice-President and Head, Equity Advisory Group, (Wealth Management) at Motilal Oswal Securities. The central bank did not change any of the key interest rates; on the other hand, the GDP forecast was pegged down from 8 per cent to 7.5 per cent.
The markets opened with a negative gap tracking other Asian markets which were trading down. The Nikkei was down 9.6 per cent and the Hang Seng down 4.66 per cent. The European markets too were trading in the red on Friday, the FTSE tanking 7 per cent. The Dow too was down 500 points overnight Thursday.
FIIs were net sellers of equities for Rs. 1,431 crore; their net sales this year exceeding the $ 12 billion level. Although domestic institutions bought equities for over Rs. 500 crore, this had little impact.
“There was a lot of distress selling today as people were just dumping stocks irrespective of the price at which they were trading,” said Mr. Sangeetha Purushottam, head of Institutional business, Religare Securities.
Domestic market players were angry that Indian stocks appeared to be completely at the mercy of FIIs though they conceded that the genesis of the bubble was evident even as stocks unnaturally rose early this year. “But it is almost sacrilegious to say anything about the markets when they are rising,” said the head of a brokerage.
Retail investors are as good as dead, said a broker. Having burnt their fingers very badly in January-March this year, they have kept away completely. “There are a few retail investors picking blue chip stocks in small quantities, especially stocks which can yield dividend rather than profits from appreciation,” said a broker.
Defaults faced by brokers are very little as they as well as retail investors had learnt from the margin pressures of the January 2008 debacle, he said.
SEBI asks FIIs to reverse positions on Educomp, Reliance Petro
SEBI has advised FIIs to reverse their positions on Educomp Solutions and Reliance Petroleum Ltd, in a circular issued on Friday.
This is the first time that SEBI is explicitly advising FIIs to reverse their short positions involving lending of Indian securities overseas.
The scrips have been lent to foreign entities by FIIs, according to the SEBI’s compilation of securities lent by FIIs overseas, posted on its website
“There was a lot of distress selling today as people were just dumping stocks irrespective of the price at which they were trading,” said Mr. Sangeetha Purushottam, head of Institutional business, Religare Securities.
Domestic market players were angry that Indian stocks appeared to be completely at the mercy of FIIs though they conceded that the genesis of the bubble was evident even as stocks unnaturally rose early this year. “But it is almost sacrilegious to say anything about the markets when they are rising,” said the head of a brokerage.
Retail investors are as good as dead, said a broker. Having burnt their fingers very badly in January-March this year, they have kept away completely. “There are a few retail investors picking blue chip stocks in small quantities, especially stocks which can yield dividend rather than profits from appreciation,” said a broker.
Defaults faced by brokers are very little as they as well as retail investors had learnt from the margin pressures of the January 2008 debacle, he said.
SEBI asks FIIs to reverse positions on Educomp, Reliance Petro
SEBI has advised FIIs to reverse their positions on Educomp Solutions and Reliance Petroleum Ltd, in a circular issued on Friday.
This is the first time that SEBI is explicitly advising FIIs to reverse their short positions involving lending of Indian securities overseas.
The scrips have been lent to foreign entities by FIIs, according to the SEBI’s compilation of securities lent by FIIs overseas, posted on its website
Chandayan-1 bound for M O O N
On cloud nine: An elated ISRO Chairman G. Madhavan Nair (centre) after the PSLV-C11 (left), which lifted off from the Sriharikota space centre on Wednesday, put Chandrayaan-1 into its initial orbit. Rejoicing with him are (from left) George Koshy, Mission Director; K. Radhakrishnan, Director, VSSC, Thiruvananthapuram; T.K. Alex, Director, ISRO Satellite Centre, Bangalore; and M. Annadurai, Project Director, Chandrayaan-1.As the PSLV-C11 sizzled into life on the dot at 6.22 a.m., it climbed up on a massive column of flames and smoke. But it could be seen only for a few seconds before it disappeared into the dark clouds blanketing the sky. The four stages ignited and fell away on time. Eighteen minutes and 20 seconds after the lift-off, the fourth stage of the PSLV-C11 injected Chandrayaan-1 into its initial orbit at a velocity of 9.25 km a second. It was V-sign everywhere at Sriharikota.
M. Annadurai, Project Director, Chandrayaan-1, said the spacecraft’s band of 11 instruments and the wide spectrum of experiments they would perform “are unparalleled.” They would “enhance India’s image internationally because India will be part of the select group with a capability to study the planets directly.”
India’s Polar Satellite Launch Vehicle (PSLV-C11) on Wednesday morning successfully put Chandrayaan-1 into its initial orbit, marking the spacecraft’s long journey to the Moon. This is the first time India is sending a spacecraft to the Moon, 3.84 lakh km away. India is the sixth country to do so, after Russia, the U.S., the European Space Agency, Japan and China. It will be three weeks before Chandrayaan-1 reaches its final destination of 100-km orbit around the moon.
It was a dramatic end to a long-awaited event. Suspense and tension hung over the mission with rains and thunderstorms lashing the Sriharikota spaceport for the past five days and threatening to disrupt the lift-off. However, Team ISRO worked against all odds and won the day.
G. Madhavan Nair, Chairman, Indian Space Research Organisation (ISRO), called the success “a historical moment” and “the beginning of a new era” in India’s space exploration programme. “Our journey to the Moon has just begun. Everything went on perfectly well. It is a remarkable performance by the PSLV.”
The rocket imparted the right velocity, attitude and orbit to the spacecraft, with a perigee of 256 km and an apogee of 22,866 km, marking the accomplishment of “the first leg and perhaps the most difficult part of the mission.” Subsequently, the propulsion system on board Chandrayaan-1 will be fired in stages to take it to the Moon and “stick” it in the lunar orbit at an altitude of 100 km. Dramatic moments
Mr. Nair dwelt at length on the odds posed by the weather: “This mission had a lot of dramatic moments after the launch vehicle came to the launch complex … What we faced in the last five days was really an ordeal. The Sriharikota team has really done a remarkable job. We were racing against time. Last evening [Tuesday], we lost 10 hours of countdown. We lost all hope of the launch in the morning [Wednesday] … But the rains kept away and we just made it at 6.22 a.m.”
It was a dramatic end to a long-awaited event. Suspense and tension hung over the mission with rains and thunderstorms lashing the Sriharikota spaceport for the past five days and threatening to disrupt the lift-off. However, Team ISRO worked against all odds and won the day.
G. Madhavan Nair, Chairman, Indian Space Research Organisation (ISRO), called the success “a historical moment” and “the beginning of a new era” in India’s space exploration programme. “Our journey to the Moon has just begun. Everything went on perfectly well. It is a remarkable performance by the PSLV.”
The rocket imparted the right velocity, attitude and orbit to the spacecraft, with a perigee of 256 km and an apogee of 22,866 km, marking the accomplishment of “the first leg and perhaps the most difficult part of the mission.” Subsequently, the propulsion system on board Chandrayaan-1 will be fired in stages to take it to the Moon and “stick” it in the lunar orbit at an altitude of 100 km. Dramatic moments
Mr. Nair dwelt at length on the odds posed by the weather: “This mission had a lot of dramatic moments after the launch vehicle came to the launch complex … What we faced in the last five days was really an ordeal. The Sriharikota team has really done a remarkable job. We were racing against time. Last evening [Tuesday], we lost 10 hours of countdown. We lost all hope of the launch in the morning [Wednesday] … But the rains kept away and we just made it at 6.22 a.m.”
20 Indispensable Leadership Skills
Wouldn't you love to be a great leader? Would you like to know good a leader you are now? Wouldn't you love to better yourself? If the answer to these questions is "yes", then you have come to the right place. Here is a check list of 20 indispensable leadership skills for you. Compare yourself honestly to each skill given here, and see whether you feel it rings true in your case. The more of these you have, the better your leadership skills are are. And even if you may not have many of these qualities, improving your leadership skills is just a matter of adding all these skills to your arsenal, and constantly polishing them.
1. Ethics and Values: Being a great leader involves having great ethics and values. If you are out to cheat and manipulate people, then your fan following would be an ever-thinning one. It is important for every great leader to have honesty, integrity, compassion and courage.
2. Respect and Trust: People are only naturally drawn to leaders who they trust and respect. Fear and control based leadership could get you some followers in the short-term, but loyalty wouldn't be their top quality. To build a loyal team, be someone who can be trusted and respected.
3. Confidence: Self-confidence and assertiveness attract people like a magnet. Develop your self confidence and assertiveness, and you can be a leader.
4. Decisiveness: Leaders need to make tough decisions in tough times. Hone your decision-making skills. Learn to be calm under pressure. People will naturally look up to you and want to be led by you.
5. Delegation: You cannot do everything just because you are a leader. You need to delegate tasks effectively. Know your team. Know each member's strengths and weaknesses and delegate responsibilities accordingly. This will make your team members feel appreciated and recognised.
6. Communication skills: Improve your communication skills. Always communicate your vision, goals, plans, strategies, potential problems and expectations to the team members. Get input from your team. Listen, ask suggestions, convey, involve, co-operate. There is no need to be a know-it-all; be open to contributions.
7. Appreciation: A great leader values each team member and makes each team member feel valued. Each member of the team feels their role is important and appreciated. Praise in public and criticize in private.
8. Handling Successes and Failures: It is very important that a great leader should know how to handle each success and failure. Celebrate your successes, learn from your failures and move forward. Remember - whenever your team has a success, attribute it to the entire team. When your team faces a failure, accept responsibility for the failure.
9. Emotional mastery: A great leader has a great control over his/her emotions. S/he is not given to temper tantrums, yelling spells, name calling, nervous breakdowns or guilt trips. Keep your emotions under check. Never ever lose your cool. Calmness is an extremely important trait of a great leader. Develop a high EQ (emotional quotient).
10. Planning skills: A leader is expected to formulate strategies, plan and organize. Hence, polishing your planning and organizing skills is inevitable when one aims to be a great leader. Time management is yet another vital skill you would need.
11. Conflict management: Having a skill to manage and resolve conflicts is a great skill for any great leader. The leader has to be an expert in interpersonal conflict management if s/he aims to succeed.
12. Change management: Often, a leader's skills are called to play when there is a major change in the offing. The leader has to be open to change and adaptable. And it is the duty of the leader to convey the details of the change to the team, address their concerns, provide necessary support and work with the team to make the transition as smooth as possible.
13. Knowledge: A great leader has a good deal of knowledge about the task at hand. S/he continuously educates herself/himself, and is always aware of the goings-on. It is not necessary to know everything (although that helps ;) ) but a good working knowledge is essential. You cannot expect to lead a team of chefs if you cannot tell one vegetable from the other.
14. Admit mistakes: Everyone makes mistakes. That is probably the oldest cliche there is, but is true nonetheless. If you made a move and it turned out to be a disaster, then admit it. People generally forgive mistakes, but not cover-ups. Learn from your mistakes and move on.
15. Self-improvement: A real leader constantly commits himself/herself to self improvement. It is journey you must take pride in, and feel good about. Make sure that each day the world sees you a little better than the previous day.
16. Team player: A great leader is also a great team player. S/he always puts the team's interest before her/his own. S/he is willing to forego personal accomplishments for the benefit of the team.
17. Positivity: A leader should be very positive and should be able to convey it to the team. His/her statements should reflect optimism and positivity, both in good times and, perhaps even more importantly, in bad times.
18. Pleasant demeaneour: Being pleasant and approchable is very important. If you are rude and distant, your team will probably isolate you, and with good reason.
19. Informality: Sometimes informal environments are very productive. Get to know your team personally. If you control a really vast organization, it would still be helpful if you can do small yet touching things for your employees - like for example you could remember the name of a junior member you came to know briefly, and address him/her by name the next time you meet. Remembering names is a very useful skill. If your environment is really rigid or formal, you could still arrange informal outings and fun celebrations and contests.
20. Health: While this may seem a little out of place, but having a healthy body is important when you are a leader. If you have an over-weight or uncared-for body, it can subconsciously create a feeling of irresponsibility about you in the minds of people who associate with you. Maintain peak health and balance your life.
These 20 skills, when mastered, produces a killer combination in you which automatically propels you to leadership. It takes effort and time, but it is very much worth it and it can be done by anyone. Leadership skills are a very important facet of personality development, so go grab the skills now!
Thank you!
1. Ethics and Values: Being a great leader involves having great ethics and values. If you are out to cheat and manipulate people, then your fan following would be an ever-thinning one. It is important for every great leader to have honesty, integrity, compassion and courage.
2. Respect and Trust: People are only naturally drawn to leaders who they trust and respect. Fear and control based leadership could get you some followers in the short-term, but loyalty wouldn't be their top quality. To build a loyal team, be someone who can be trusted and respected.
3. Confidence: Self-confidence and assertiveness attract people like a magnet. Develop your self confidence and assertiveness, and you can be a leader.
4. Decisiveness: Leaders need to make tough decisions in tough times. Hone your decision-making skills. Learn to be calm under pressure. People will naturally look up to you and want to be led by you.
5. Delegation: You cannot do everything just because you are a leader. You need to delegate tasks effectively. Know your team. Know each member's strengths and weaknesses and delegate responsibilities accordingly. This will make your team members feel appreciated and recognised.
6. Communication skills: Improve your communication skills. Always communicate your vision, goals, plans, strategies, potential problems and expectations to the team members. Get input from your team. Listen, ask suggestions, convey, involve, co-operate. There is no need to be a know-it-all; be open to contributions.
7. Appreciation: A great leader values each team member and makes each team member feel valued. Each member of the team feels their role is important and appreciated. Praise in public and criticize in private.
8. Handling Successes and Failures: It is very important that a great leader should know how to handle each success and failure. Celebrate your successes, learn from your failures and move forward. Remember - whenever your team has a success, attribute it to the entire team. When your team faces a failure, accept responsibility for the failure.
9. Emotional mastery: A great leader has a great control over his/her emotions. S/he is not given to temper tantrums, yelling spells, name calling, nervous breakdowns or guilt trips. Keep your emotions under check. Never ever lose your cool. Calmness is an extremely important trait of a great leader. Develop a high EQ (emotional quotient).
10. Planning skills: A leader is expected to formulate strategies, plan and organize. Hence, polishing your planning and organizing skills is inevitable when one aims to be a great leader. Time management is yet another vital skill you would need.
11. Conflict management: Having a skill to manage and resolve conflicts is a great skill for any great leader. The leader has to be an expert in interpersonal conflict management if s/he aims to succeed.
12. Change management: Often, a leader's skills are called to play when there is a major change in the offing. The leader has to be open to change and adaptable. And it is the duty of the leader to convey the details of the change to the team, address their concerns, provide necessary support and work with the team to make the transition as smooth as possible.
13. Knowledge: A great leader has a good deal of knowledge about the task at hand. S/he continuously educates herself/himself, and is always aware of the goings-on. It is not necessary to know everything (although that helps ;) ) but a good working knowledge is essential. You cannot expect to lead a team of chefs if you cannot tell one vegetable from the other.
14. Admit mistakes: Everyone makes mistakes. That is probably the oldest cliche there is, but is true nonetheless. If you made a move and it turned out to be a disaster, then admit it. People generally forgive mistakes, but not cover-ups. Learn from your mistakes and move on.
15. Self-improvement: A real leader constantly commits himself/herself to self improvement. It is journey you must take pride in, and feel good about. Make sure that each day the world sees you a little better than the previous day.
16. Team player: A great leader is also a great team player. S/he always puts the team's interest before her/his own. S/he is willing to forego personal accomplishments for the benefit of the team.
17. Positivity: A leader should be very positive and should be able to convey it to the team. His/her statements should reflect optimism and positivity, both in good times and, perhaps even more importantly, in bad times.
18. Pleasant demeaneour: Being pleasant and approchable is very important. If you are rude and distant, your team will probably isolate you, and with good reason.
19. Informality: Sometimes informal environments are very productive. Get to know your team personally. If you control a really vast organization, it would still be helpful if you can do small yet touching things for your employees - like for example you could remember the name of a junior member you came to know briefly, and address him/her by name the next time you meet. Remembering names is a very useful skill. If your environment is really rigid or formal, you could still arrange informal outings and fun celebrations and contests.
20. Health: While this may seem a little out of place, but having a healthy body is important when you are a leader. If you have an over-weight or uncared-for body, it can subconsciously create a feeling of irresponsibility about you in the minds of people who associate with you. Maintain peak health and balance your life.
These 20 skills, when mastered, produces a killer combination in you which automatically propels you to leadership. It takes effort and time, but it is very much worth it and it can be done by anyone. Leadership skills are a very important facet of personality development, so go grab the skills now!
Thank you!
Krishnamurthy's Rishi Valley School in A.P.
RISHI VALLEY EDUCATION CENTRE CHITTOOR DISTRICT,ANDHRA PRADESH - 517352INDIA TEL: 91-8571-280044/280086/280582/280622
EMAIL: OFFICE@RISHIVALLEY.ORG
Rishi Valley Education Centre is run by Krishnamurti Foundation India. It is located in a sheltered valley in the interior of rural Andhra Pradesh, about 15km from the nearest town Madanapalle, and about 140 km north-east of Bangalore.
The site of the school, chosen by Krishnamurti for its remarkable atmosphere of peace and serenity, is an undulating landscape of fields, rain-fed streams and scattered villages, surrounded by ancient granite hills with striking rock formations. Located in a drought-prone area, the hill slopes were once sparse in vegetation and the valley floor dotted with an occasional banyan or tamarind tree. Years of sustained reforestation and water conservation measures have transformed the school campus into a veritable forest area and the once-barren hillside bordering the campus is now covered with a green cover of young trees. Conservation and enhancement of the natural environment remains one of the school's core values. In July 1991 Rishi Valley was officially declared a bird-preserve, and was cited by the International Council for bird preservation.
AN OVERVIEW
Rishi Valley School is dedicated to drawing the phlosopher J. Krishnamurti's challenging vision of education into the daily transactions and practices of a school situated in the Indian countryside. Rishi Valley School has 360 boarding students from different states of India and sixty highly qualified faculty members. Regarded as one of the leading residential schools in India, Rishi Valley School provides a distinctive educational environment that enables young persons to grow not only in intellectual capacities, but also in other dimensions of their being.
New students to the school are chosen from an annual pool of applicants on the basis of character, talent, academic ability as well as parental background. The Junior and Middle School, with around 190 students from classes 4 to 8, provides a flexible curriculum, free from the pressure of examinations. This creates an atmosphere conducive to innovative teaching and a rich range of learning.
The Senior School, with 160 students from classes 9 to 12, is affiliated to the ICSE and ISC examination boards. The emphasis at this level shifts towards an in-depth preparation of students to meet the academic requirements of the prescribed syllabi. While developing the students' intellectual faculties, there is a conscious effort towards creating a wider awareness of the world and giving space for the development of the aesthetic, moral and emotional dimensions. Our hope is that students passing out from Rishi Valley School would grow into self-aware, sensitive and responsible human beings who remain life-long learners.
Facilities for the staff and students are simple but well maintained.
While the residential school is only one unit among others in the Education Centre, it functions as a resource base for other units by providing them with administrative support and broadly sharing with them its educational and human resources.
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PUBLICATIONS
Publications Programme
The publications programme is based on educational materials developed for Rishi Valley School and Rural Valley Institute for Educational Resources (RIVER) by their staff and educational associates. Our goals are to document and further advance Rishi Valley's distinctive approach to education in a village environment, including current efforts to integrate the education of boarding school students with rural activities, satellite schools, and the regeneration of the earth. Our publications are designed to provide enrichment material for students from the urban middle class and those from rural areas, and to reach out to other schools and the general public with a view to testing our materials for their wider educational relevance.
Our educational priorities are to promote awareness and care for the environment, which sustains our lives, to develop concern for fellow human beings, to ensure excellence in academics, and to nurture a sense of beauty. With these aims in mind, we have launched the Rishi Valley Education Series. The Series aims for quality publications of the highest standards. The following books are already in print or will be published soon.
Nature Studies
Birds of Rishi Valley and Renewal of their Habitats, by S. Rangaswami and S. Sridhar. A richly illustrated compendium of nature lore, including a field guide and an extended study of habitat renewal and its impact on local bird life. Fifty colour plates by eminent photographer and naturalist S. Sridhar, drawings by Gerry Balcombe. Published 1993.
Insects of Rishi Valley, by Rebecca Thomas and Geeta Iyer. An illustrated study recording the diversity of local insect life and tracing its role in preserving the environment. Based on the two authors' many years of experience teaching biology in Rishi Valley School and using local case studies, the book emphasizes the rich interdependence between biological species, which sustain life on earth. (Forthcoming)
Home Studies Course in Ornithology by S. Rangaswami. A six-month Home Studies Course in Ornithology.
History and Social Studies
Prehistory for Indian Schools: Our Tribal Ancestors by Radhika Herzberger.
Prehistory for Indian Schools: Shepherds and Farmers by Radhika Herzberger.These text for Middle and High School students traces the paths the human race has taken from its African origins through the Stone Ages to the beginnings of settled life, with detailed case studies of tribal cultures in India that have survived into the 20th century.
Ancient History for Indian Schools, by Radhika Herzberger. (Forthcoming)
The First Forty Years, by Roshen Dalal. A brief history of the early years of Rishi Valley School.
Songs, Stories and Theatre Kits
Vennela Vindu ('A Moonlight Feast'), by Jai Sitaram. Poems and songs for children of all ages, with beautiful and distinctive artwork by the noted illustrator T. Gangadhar (Telugu). Published 1991, 2nd printing, 1992.
Panchatantra with Puppets, concept designed by YAP Rao and Rama Rao; plays by Vejendla Sambasiva Rao (Telugu) and music composed by V. Seetha Devi; orchestration by Seshadri. Stories from the ancient classic, adapted for elementary schoolchildren, especially first generation learners. Includes scripts of the plays, a teacher's manual, a student workbook, music score, audio cassettes containing the soundtrack, and a puppetry kit adapted from the traditional style of leather puppets from nearby Nimmalakunta in Andhra Pradesh.
Panchatantra with Puppets, concept designed by YAP Rao and Rama Rao; plays by Sri Sri Prasad (Hindi) and music composed by Smt. A. Yosha orchestration by Seshadri. Stories from the ancient classic, adapted for elementary schoolchildren, especially first generation learners. Includes scripts of the plays, a teacher's manual, a student workbook, music score, audio cassettes containing the soundtrack, and a puppetry kit adapted from the traditional style of leather puppets from nearby Nimmalakunta in Andhra Pradesh.
Education Kits
School in a Box, by Y.A. Padmanabha Rao, Smt. Rama Padmanabha Rao, and Rishivanam staff. A comprehensive educational programme based on the multi-level, multi-grade methodology. With almost 2000 illustrated study cards and other teaching aids, it is meant to completely equip an elementary school in the areas of Telugu, Mathematics, and Environmental Studies up to class 5.
Apna Path Pitara concept designed by Y.A. Padmanabha Rao, Smt. Rama Padmanabha Rao. Text by Sri Sri Prasad. It is a comprehensive educational programme based on the multi-level, multi-grade methodology. With almost 2000 illustrated study cards and other teaching aids, it is meant to completely equip an elementary school in the areas of Hindi, Mathematics, and Environmental Studies up to class 5.
Mothers' Stories
A unique collection of traditional stories retold by mothers of the Boya community, retold, transcribed and illustrated by the children.
Work Books
As part of the 'Child-to-Mother Literacy Programmes' these workbooks are aimed at providing support to the mothers in developing literacy skills. They were tried out in a pilot project and the response was excellent - not just the mothers for whom they were prepared, but even their children seemed to enjoy using them! These workbooks are based on school-in-a-box materials and methodology.
Teachers' Resource Pack
Its salient volumes include a training guide for planning, implementing, monitoring and evaluating multi-grade programmes; a hand-book for introducing theatre and craft into the classroom; scripts and audio cassettes for staging stories from the Panchatantra in Hindi and Telugu; a planning and achievement tracking diary for teachers.
Prices will be available on request. Email: office@rishivalley.org
FUNDING
Krishnamurti Foundation India is registered under the Societies Registeration Act XX1 of 1860.
All donations to Rishi Valley Education Centre are eligible for 50% exemption under section 80G of Income tax Act.
Rishi Valley Education Centre is registered under the Foreign Regulation Act under Section 10(23)C, and eligible for receiving grants from abroad.
RISHI VALLEY SCHOOL
Rishi Valley School is financially autonomous. Funds generated from its approximately 310 fee-paying students cover all running expenses.
In a typical year there are about 6 scholarship students, including children from families engaged in social work in remote parts of the country. Fee reductions are made available so that fees are adjusted to family incomes provided students qualify on the entrance tests.
The School contributes about Rs. 100,000 to the Rural Education Centre and its activities.
SOURCES OF THE OUTREACH PROGRAMME
Rural Education
The Rural Education Programme incurs an annual expenditure of around Rs 2,500,000. The Ministry of Human Resource Development, Government of India, has since 1987 provided support from its Scheme of Assistance under Experimental and Innovative Programmes.
Sir Ratan Tata Trust contributed funds for community programmes, and for documentation, including a film on RIVER's methodology and a 5-volume Teachers' Resource Pack.
Rockefeller Foundation gave a one-time grant for publication in 1996.
Catholic Relief Services of India supported aspects of the community programme.
Rishi Valley School continues to make and annual contribution of Rs. 125,000 to the programme. Any shortfalls in income are met through training programmes conducted by the centre.
RURAL HEALTH
Manmohini Kaul Charitable Medical Trust provides funding of about Rs 100,000 per annum, which is used to subsidise the cost of medicines, meet some hospital and laboratory expenses for the poorest of the poor, as well as supporting the Antenatal programme. The Baroda-based company LOCOST supplies necessary medicines at minimal cost.
The Eye-Care Programme depends on private donations; Ms Girija Krishnan is a major contributor. Dr Krishna Reddy, an eye surgeon from Madanpalle, continues to contributes his skilled services to the Centre.
The Tuberculosis Programme is supported by SIDVIM Foundation, Mumbai. Mr Jadish Dore, an alumnus of Rishi Valley School, initiated the programme with a grant of Rs 100,000.
The Antenatal Programme is being supported by Manmohini Kaul Trust and 'Indians for India.'
The Diagnostic Centre was established with a seed grant of Rs 150,000 from Dr R Ramkumar, an alumnus of Rishi Valley School.
An X-Ray machine was donated by the SIDVIM trust.A break up of the costs involved for the treatment of our patients.
Cost of treating one OPD Patient: Rs 30
Cost of treating one Cataract Patient with IOL: Rs 1200
Cost of treating one TB Patient: Rs 1500
Cost of treating and following up one Antenatal: Rs 1200
Cost of one Domiciliary Delivery: Rs 1000
Cost of one Hospital based delivery: Rs 3000
Annual requirement of Drugs: Rs 150,000
Annual requirement for meeting costs of investigation and treatment at secondary and tertiary care centres: Rs 150,000
Any contribution, however small will be of great help to us in providing quality healthcare to the rural poor.
Herbal Medicine Programme
The Herbal Garden was established with help from the Rishi Valley Estate.
Subsequently, Sir Dorabji Tata Trust gave a grant of Rs 1,000,000 spread over three years for preventive health care work and for wider dissemination of information about curative properties of Ayurvedic medicinal plants.
We are presently receiving a grant from the Environmental Ministry of the Government of India.
Land Reclamation Project
The watershed management and soil conservation programmes were supported by one-time grants from the State Government of Andhra Pradesh and from the Wasteland Development Board of India.
Saving Indigenous Draft Animals
A seed grant from the Navadanya Foundation helped us enabled the purchase and transport of the animals to Rishi Valley. The annual expenditure of around Rs. 1000,000 is borne by Rishi Valley Education Centre.
How You Can Help
Donations for Educational Programmes
The cost of supporting a student at Rishi Valley School is Rs. 1,10,000 per annum.
The cost of sponsoring a student at the Rural Education Centre or any one of its Satellite Schools is Rs. 8,000/- per annum.
Cost of sponsoring an entire Satellite School is Rs. 1,25,000/- per annum.
Donations may be sent in the name of: Rishi Valley School (KFI).
Donations to any of the outreach programmes are welcome.
EMAIL: OFFICE@RISHIVALLEY.ORG
Rishi Valley Education Centre is run by Krishnamurti Foundation India. It is located in a sheltered valley in the interior of rural Andhra Pradesh, about 15km from the nearest town Madanapalle, and about 140 km north-east of Bangalore.
The site of the school, chosen by Krishnamurti for its remarkable atmosphere of peace and serenity, is an undulating landscape of fields, rain-fed streams and scattered villages, surrounded by ancient granite hills with striking rock formations. Located in a drought-prone area, the hill slopes were once sparse in vegetation and the valley floor dotted with an occasional banyan or tamarind tree. Years of sustained reforestation and water conservation measures have transformed the school campus into a veritable forest area and the once-barren hillside bordering the campus is now covered with a green cover of young trees. Conservation and enhancement of the natural environment remains one of the school's core values. In July 1991 Rishi Valley was officially declared a bird-preserve, and was cited by the International Council for bird preservation.
AN OVERVIEW
Rishi Valley School is dedicated to drawing the phlosopher J. Krishnamurti's challenging vision of education into the daily transactions and practices of a school situated in the Indian countryside. Rishi Valley School has 360 boarding students from different states of India and sixty highly qualified faculty members. Regarded as one of the leading residential schools in India, Rishi Valley School provides a distinctive educational environment that enables young persons to grow not only in intellectual capacities, but also in other dimensions of their being.
New students to the school are chosen from an annual pool of applicants on the basis of character, talent, academic ability as well as parental background. The Junior and Middle School, with around 190 students from classes 4 to 8, provides a flexible curriculum, free from the pressure of examinations. This creates an atmosphere conducive to innovative teaching and a rich range of learning.
The Senior School, with 160 students from classes 9 to 12, is affiliated to the ICSE and ISC examination boards. The emphasis at this level shifts towards an in-depth preparation of students to meet the academic requirements of the prescribed syllabi. While developing the students' intellectual faculties, there is a conscious effort towards creating a wider awareness of the world and giving space for the development of the aesthetic, moral and emotional dimensions. Our hope is that students passing out from Rishi Valley School would grow into self-aware, sensitive and responsible human beings who remain life-long learners.
Facilities for the staff and students are simple but well maintained.
While the residential school is only one unit among others in the Education Centre, it functions as a resource base for other units by providing them with administrative support and broadly sharing with them its educational and human resources.
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PUBLICATIONS
Publications Programme
The publications programme is based on educational materials developed for Rishi Valley School and Rural Valley Institute for Educational Resources (RIVER) by their staff and educational associates. Our goals are to document and further advance Rishi Valley's distinctive approach to education in a village environment, including current efforts to integrate the education of boarding school students with rural activities, satellite schools, and the regeneration of the earth. Our publications are designed to provide enrichment material for students from the urban middle class and those from rural areas, and to reach out to other schools and the general public with a view to testing our materials for their wider educational relevance.
Our educational priorities are to promote awareness and care for the environment, which sustains our lives, to develop concern for fellow human beings, to ensure excellence in academics, and to nurture a sense of beauty. With these aims in mind, we have launched the Rishi Valley Education Series. The Series aims for quality publications of the highest standards. The following books are already in print or will be published soon.
Nature Studies
Birds of Rishi Valley and Renewal of their Habitats, by S. Rangaswami and S. Sridhar. A richly illustrated compendium of nature lore, including a field guide and an extended study of habitat renewal and its impact on local bird life. Fifty colour plates by eminent photographer and naturalist S. Sridhar, drawings by Gerry Balcombe. Published 1993.
Insects of Rishi Valley, by Rebecca Thomas and Geeta Iyer. An illustrated study recording the diversity of local insect life and tracing its role in preserving the environment. Based on the two authors' many years of experience teaching biology in Rishi Valley School and using local case studies, the book emphasizes the rich interdependence between biological species, which sustain life on earth. (Forthcoming)
Home Studies Course in Ornithology by S. Rangaswami. A six-month Home Studies Course in Ornithology.
History and Social Studies
Prehistory for Indian Schools: Our Tribal Ancestors by Radhika Herzberger.
Prehistory for Indian Schools: Shepherds and Farmers by Radhika Herzberger.These text for Middle and High School students traces the paths the human race has taken from its African origins through the Stone Ages to the beginnings of settled life, with detailed case studies of tribal cultures in India that have survived into the 20th century.
Ancient History for Indian Schools, by Radhika Herzberger. (Forthcoming)
The First Forty Years, by Roshen Dalal. A brief history of the early years of Rishi Valley School.
Songs, Stories and Theatre Kits
Vennela Vindu ('A Moonlight Feast'), by Jai Sitaram. Poems and songs for children of all ages, with beautiful and distinctive artwork by the noted illustrator T. Gangadhar (Telugu). Published 1991, 2nd printing, 1992.
Panchatantra with Puppets, concept designed by YAP Rao and Rama Rao; plays by Vejendla Sambasiva Rao (Telugu) and music composed by V. Seetha Devi; orchestration by Seshadri. Stories from the ancient classic, adapted for elementary schoolchildren, especially first generation learners. Includes scripts of the plays, a teacher's manual, a student workbook, music score, audio cassettes containing the soundtrack, and a puppetry kit adapted from the traditional style of leather puppets from nearby Nimmalakunta in Andhra Pradesh.
Panchatantra with Puppets, concept designed by YAP Rao and Rama Rao; plays by Sri Sri Prasad (Hindi) and music composed by Smt. A. Yosha orchestration by Seshadri. Stories from the ancient classic, adapted for elementary schoolchildren, especially first generation learners. Includes scripts of the plays, a teacher's manual, a student workbook, music score, audio cassettes containing the soundtrack, and a puppetry kit adapted from the traditional style of leather puppets from nearby Nimmalakunta in Andhra Pradesh.
Education Kits
School in a Box, by Y.A. Padmanabha Rao, Smt. Rama Padmanabha Rao, and Rishivanam staff. A comprehensive educational programme based on the multi-level, multi-grade methodology. With almost 2000 illustrated study cards and other teaching aids, it is meant to completely equip an elementary school in the areas of Telugu, Mathematics, and Environmental Studies up to class 5.
Apna Path Pitara concept designed by Y.A. Padmanabha Rao, Smt. Rama Padmanabha Rao. Text by Sri Sri Prasad. It is a comprehensive educational programme based on the multi-level, multi-grade methodology. With almost 2000 illustrated study cards and other teaching aids, it is meant to completely equip an elementary school in the areas of Hindi, Mathematics, and Environmental Studies up to class 5.
Mothers' Stories
A unique collection of traditional stories retold by mothers of the Boya community, retold, transcribed and illustrated by the children.
Work Books
As part of the 'Child-to-Mother Literacy Programmes' these workbooks are aimed at providing support to the mothers in developing literacy skills. They were tried out in a pilot project and the response was excellent - not just the mothers for whom they were prepared, but even their children seemed to enjoy using them! These workbooks are based on school-in-a-box materials and methodology.
Teachers' Resource Pack
Its salient volumes include a training guide for planning, implementing, monitoring and evaluating multi-grade programmes; a hand-book for introducing theatre and craft into the classroom; scripts and audio cassettes for staging stories from the Panchatantra in Hindi and Telugu; a planning and achievement tracking diary for teachers.
Prices will be available on request. Email: office@rishivalley.org
FUNDING
Krishnamurti Foundation India is registered under the Societies Registeration Act XX1 of 1860.
All donations to Rishi Valley Education Centre are eligible for 50% exemption under section 80G of Income tax Act.
Rishi Valley Education Centre is registered under the Foreign Regulation Act under Section 10(23)C, and eligible for receiving grants from abroad.
RISHI VALLEY SCHOOL
Rishi Valley School is financially autonomous. Funds generated from its approximately 310 fee-paying students cover all running expenses.
In a typical year there are about 6 scholarship students, including children from families engaged in social work in remote parts of the country. Fee reductions are made available so that fees are adjusted to family incomes provided students qualify on the entrance tests.
The School contributes about Rs. 100,000 to the Rural Education Centre and its activities.
SOURCES OF THE OUTREACH PROGRAMME
Rural Education
The Rural Education Programme incurs an annual expenditure of around Rs 2,500,000. The Ministry of Human Resource Development, Government of India, has since 1987 provided support from its Scheme of Assistance under Experimental and Innovative Programmes.
Sir Ratan Tata Trust contributed funds for community programmes, and for documentation, including a film on RIVER's methodology and a 5-volume Teachers' Resource Pack.
Rockefeller Foundation gave a one-time grant for publication in 1996.
Catholic Relief Services of India supported aspects of the community programme.
Rishi Valley School continues to make and annual contribution of Rs. 125,000 to the programme. Any shortfalls in income are met through training programmes conducted by the centre.
RURAL HEALTH
Manmohini Kaul Charitable Medical Trust provides funding of about Rs 100,000 per annum, which is used to subsidise the cost of medicines, meet some hospital and laboratory expenses for the poorest of the poor, as well as supporting the Antenatal programme. The Baroda-based company LOCOST supplies necessary medicines at minimal cost.
The Eye-Care Programme depends on private donations; Ms Girija Krishnan is a major contributor. Dr Krishna Reddy, an eye surgeon from Madanpalle, continues to contributes his skilled services to the Centre.
The Tuberculosis Programme is supported by SIDVIM Foundation, Mumbai. Mr Jadish Dore, an alumnus of Rishi Valley School, initiated the programme with a grant of Rs 100,000.
The Antenatal Programme is being supported by Manmohini Kaul Trust and 'Indians for India.'
The Diagnostic Centre was established with a seed grant of Rs 150,000 from Dr R Ramkumar, an alumnus of Rishi Valley School.
An X-Ray machine was donated by the SIDVIM trust.A break up of the costs involved for the treatment of our patients.
Cost of treating one OPD Patient: Rs 30
Cost of treating one Cataract Patient with IOL: Rs 1200
Cost of treating one TB Patient: Rs 1500
Cost of treating and following up one Antenatal: Rs 1200
Cost of one Domiciliary Delivery: Rs 1000
Cost of one Hospital based delivery: Rs 3000
Annual requirement of Drugs: Rs 150,000
Annual requirement for meeting costs of investigation and treatment at secondary and tertiary care centres: Rs 150,000
Any contribution, however small will be of great help to us in providing quality healthcare to the rural poor.
Herbal Medicine Programme
The Herbal Garden was established with help from the Rishi Valley Estate.
Subsequently, Sir Dorabji Tata Trust gave a grant of Rs 1,000,000 spread over three years for preventive health care work and for wider dissemination of information about curative properties of Ayurvedic medicinal plants.
We are presently receiving a grant from the Environmental Ministry of the Government of India.
Land Reclamation Project
The watershed management and soil conservation programmes were supported by one-time grants from the State Government of Andhra Pradesh and from the Wasteland Development Board of India.
Saving Indigenous Draft Animals
A seed grant from the Navadanya Foundation helped us enabled the purchase and transport of the animals to Rishi Valley. The annual expenditure of around Rs. 1000,000 is borne by Rishi Valley Education Centre.
How You Can Help
Donations for Educational Programmes
The cost of supporting a student at Rishi Valley School is Rs. 1,10,000 per annum.
The cost of sponsoring a student at the Rural Education Centre or any one of its Satellite Schools is Rs. 8,000/- per annum.
Cost of sponsoring an entire Satellite School is Rs. 1,25,000/- per annum.
Donations may be sent in the name of: Rishi Valley School (KFI).
Donations to any of the outreach programmes are welcome.
Spiritual center PUTTAPARTHY Information
Introduction
Life History
His Writings
Baba on Himself
You are in Ashram Information
Introduction
Places of Interest
Annual Events
Ashram Schedule (Darshan, Bhajans, Spiritual Talks, etc.)
Accommodation
For Indian Citizens
For Non-Resident Indians
For Foreign Citizens
Food:
South Indian Canteen
North Indian Canteen
Western Canteen
Snacks Joint
Bakery
Medical Care:
General Hospital
Super Specialty Hospital
Banking Services (Foreign currency conversion, ATM)
Travel:
Airlines
Railways
Bus
Taxis
Convenience Stores:
Shopping Centre
Fruits and Vegetables
Books, audio & video on Swami:
Books / Audio / Video Stall
Library
Ashram Magazine(Sanathana Sarathi)
Telephone Booth
Postal Counter
Fax / Telegram / email
Maintenance Office
Cloak Room
Safe Deposit Locker
Wheel Chairs for the Handicapped
Emergency / Security Office
Places of interest
Advisory Information
Public Relations Office
I. Ashram ScheduleBhagawan has laid down the daily schedule to be followed in the Ashram. Every activity of the Ashram routine is suffused with deep spiritual significance. See the table below for the Ashram schedule:
Time
Activity
5.20 a.m.
Aumkar and Suprabhatham
5.40 a.m.
Veda Chanting and Nagar Sankeertan
Around 7.00 a.m.
Morning Darshan
9.00 a.m.
Bhajans
9.30 a.m.
Arati
10.00 to 11.00 a.m.
Spiritual Talk
Around 3.00 p.m.
Evening Darshan
5.00 p.m.
Bhajans
5.30 p.m.
Arati
After the evening Arati
Meditation for Overseas Devotees
7.45 p.m.
Video Show
Aumkars: Aumkar is the chanting of ‘Aum’, the primordial sound, also called the ‘Pranava’. The vibrations that emanate from chanting ‘Aum’ have the potency to purify the inner personality of an individual as well as the surrounding environment. That is why the day at Prasanthi Nilayam begins with the chanting of 21 Aumkars.
Suprabhatham: ‘Su’ signifies good, auspicious and ‘Prabhath’ means morning. ‘Suprabhatam’ refers to the morning prayers that are chanted in praise of the Lord to awaken the divinity present within each individual. It is the act of dedicating oneself to the Lord and praying for His blessings right at the start of a new day. For the text and MP3 audio of the prayer, click here.
Veda Chanting: Vedas are ancient spiritual scriptures revealed to great sages and seers while in communion with God. Chanting or listening to these hymns confers spiritual as well as physical benefits. That is why Bhagawan gives a lot of importance to Vedas and encourages everybody to chant these hymns and understand their meaning. The students of Bhagawan chant these hymns in the early hours of the morning while circumambulating the mandir complex, and also during Darshan hours in the morning and afternoon sessions in the mandir.
Nagar Sankeertan: ‘Nagar’ means city or locality and ‘Sankeertan’ means devotional singing. After Suprabhatam, devotees circumambulate the mandir complex while singing devotional songs and clapping their hands keeping beat. It charges the atmosphere with holy vibrations and one begins the day with the name of the Lord on one’s lips.
Darshan: ‘Darshan’ means the sight of a spiritual personage that confers immense spiritual benefits to the beholder. Every morning and afternoon, Bhagawan comes out of His residence to Sai Kulwant Hall where multitudes gather to have a glimpse of Him. Bhagawan moves amidst the devotees, accepting their letters, listening to their prayers, clarifying their doubts, solving their problems, healing their illnesses be it physical, mental or spiritual and uplifting them. Sometimes, He chooses an individual or a group for a personal audience in the ‘interview room’.
Baba on Darshan: This is what Baba Himself says about Darshan:
"Always find a quiet corner after my darshan, where you may enter the stillness and receive the completion of my blessings. My energy goes out from me as I pass by you. If you proceed to talk to others, immediately after darshan this precious energy is dissipated and returns to me unused by you. Rest assured that whatever my eye sees becomes vitalised and transmuted. You are changed day by day. Never underestimate what is being accomplished by this act of darshan. My walking among you is a gift yearned for by the gods of the highest heaven, and here you are, daily receiving this grace. Be grateful."
Darshan Timings:
Morning
Around 7.00 a.m.
Afternoon
Around 3.00 p.m.
Procedure for Darshan Seating: Devotees are allowed in to the Sai Kulwant Hall about an hour before Darshan. Ladies and Gents are seated separately for Darshan. There is no discrimination whatsoever based on religion, nationality, status or caste.
Procedure: Devotees queue up outside the Darshan Hall in rows. The order in which the rows are sent into the Hall is decided by drawing lots. This procedure is conducted separately for ladies and gents.
No money collected: No amount is collected from anybody for Darshan.
Articles prohibited during Darshan: Devotees are not permitted to carry along with them articles like pens, books, bags, mobile phones, cameras, radio or any other electronic gadgets in to the Darshan Hall. These articles can be kept in the cloakroom located within the Ashram, separately for ladies and gents.
Bhajans: Bhajans means “Singing aloud the glory of God”. Bhajans in the divine presence of Bhagawan Baba are unique as they are universal in their scope and appeal and emphasise the unity of faiths. For Bhajans MP3, click here.
Arati: Arati: ‘Arati’ is the ritual of waving lighted camphor to the deity to mark the culmination of worship. During arati, devotees sing a devotional song in praise of the Lord and end with a prayer for universal peace. Arati MP3,
Spiritual Talk: Talks on various spiritual subjects are delivered almost every day between 10 a.m. and 11 a.m. at the Double Decker Building (situated adjacent to the Books & Publications Trust building) by some eminent speakers and senior devotees of the Sai family.
Video Show: Video Shows are organized at the Double Decker Building (situated adjacent to the Books & Publications Trust building) at 7.45 p.m. for about an hour. The show is generally on the life and teachings of Bhagawan Baba and festival celebrations in the Divine Presence.
II. Accommodation
Accommodation
For Indian CitizensThe Accommodation Office for Indian citizens is located in Room No. 9 in front of the South Indian canteen. Allotment of accommodation and extension of stay for Indian devotees is done here.
Timings: 6 a.m. to 8 p.m. daily
Type of accommodation: The Accommodation available is of two types - Rooms and Dormitories. Allotment of any type of accommodation is subject to availability. All rights of admission or allotment are reserved by the Ashram authorities.
During festivals usually there are large crowds. Hence at such times, room accommodation may be difficult to secure and only dormitories may be available. (Click here to view the ‘Events Calendar’)
Note: No separate room is allotted to an individual. However, rooms may be allotted if two or three persons of the same gender agree to share a room.
Advance reservations: No advance reservations are made for individuals and families. However, large groups may make arrangements in advance by contacting the Accommodation Office.
Arrival at non-office hours: For Indian devotees who arrive in Prasanthi Nilayam during non-office hours (between 8 p.m. and 6 a.m.), accommodation will be provided for a day in the dormitories, as allotted by the Sevadal volunteers at the Ashram entrance. These devotees are required to report to the Accommodation Office later during office hours and collect their accommodation receipt in order to extend their stay in the Ashram.
Payment: All payments towards room or dormitory charges should be made in cash in Indian rupees only. Payment by credit card is not accepted. See the table below for charges:
Type of Accommodation
Dormitory
Rooms
Charges
Rs.5 / head / day
Up to Rs.75 / day
Note: The receipt must be carefully preserved during one’s stay in the Ashram and produced whenever asked for.
Service of Porters: Service of authorised porters at fixed tariffs is available for shifting of luggage at the time of arrival or departure.
Laundry service: There are authorised dhobis (laundry personnel) who collect the laundry outside the building every morning after 7 a.m. The clothes are usually returned within a day or two.
Note: Accommodation is not provided inside the Ashram when Bhagawan Baba is not at Prasanthi Nilayam, usually during the summer months (April and May). Devotees are therefore advised to confirm whether Bhagawan is at Prasanthi Nilayam by calling Public Relations Office: 0091-8555-287390, or visit http://www.srisathyasai.org.in/ before embarking on their journey.
Checking Out: The checkout time is 12 noon.
After locking the room, the room key must be deposited in the Accommodation Office before departure. If the departure is during non-office hours, the key may be dropped in the key box on the office door.
Please ensure that the room is left clean and tidy with all the lights and fans switched off, and taps, doors and windows closed before departure.
General Instructions:
Cooking is not permitted in rooms and dormitories.
If the room keys are misplaced, it must be immediately brought to the notice of the Accommodation Office for taking necessary action.
For any help or guidance, one may approach the Sevadal Volunteers (wearing blue/yellow scarves) posted in one’s accommodation block.
Contact Address: Indian Accommodation Office, Prasanthi Nilayam, Anantapur District, Andhra Pradesh, India – 515 134.
For Non-Resident IndiansNon-resident Indians need to carry their valid Indian passports while registering themselves at the Registration and Accommodation Office for Overseas Devotees located in North-8, A-1.
For Foreign CitizensThe Registration and Accommodation Office for Overseas Devotees is located in North–8, A-1. All overseas devotees seeking accommodation in the Ashram are required to report here on arrival for registration and allotment of accommodation.
Office Timings: From 8 a.m. to 8 p.m. on all days.
Registration: For the registration process, every overseas devotee must produce his/her valid passport and visa. A recent passport-size photograph also has to be submitted. In case one does not possess one, there is provision to take a digital photo in the office.
The visitors are required to fill in a registration form to complete the registration process. This form is available at the registration office or it can be downloaded in advance. Large groups with more than 25 members are advised to keep the filled-in registration forms ready so as to save time.
Note:
An official of the State Police Department is available at North-7, A-1 on all Mondays from 10.00 a.m. to 3.00 p.m. [ Phone: (08555) 288833 ] One can consult him for issues regarding visa extension, etc. If need be, one may also consult the Deputy Superintendent of Police, Puttaparthi [ Phone: (08555) 287333 ] or the Foreigner's Registration Office of the Superintendent of Police, Anantapur on all week-days between 10-00 a.m. to 5-00 p.m. [ Phone: (08554) 232105 ]
Types of Accommodation: There are three types of accommodation available for overseas devotees:
Rooms Rooms are generally allotted to families and not to a single person. However, if two or three individuals of the same gender agree to share a room, they may be allotted a room. All rooms have two cots and mattresses. Additional mattresses will be provided on request.
Dormitories Dormitories are allotted to ladies only, with up to eight ladies per dormitory.
Common Halls Common halls are allotted to gents only.
All Dormitories and Common halls are provided with cots and mattresses.
Advance reservations: No advance reservations can be made. However, large groups may be able to make arrangements in advance, preferably by contacting the Accommodation Office well before the planned time of arrival.
Single people under 25 years: Individuals below 25 years of age are not permitted to stay in the Ashram premises alone, unless they arrive in a group or with their family. They may however participate in all the Ashram activities like Darshan, Bhajans, etc. and can use the common services such as canteens, shopping complex, etc. while making their own arrangements for their accommodation.
Arrival at non-office hours: For Overseas devotees who arrive in Prasanthi Nilayam during non-office hours (between 8 p.m. and 8 a.m.), accommodation will be provided for a day in the dormitories, as allotted by the Sevadal volunteers at the Ashram entrance. These devotees are required to report at the Registration and Accommodation Office for Overseas Devotees located in North–8, A-1 later during office hours to extend their stay in the Ashram.
Payment: All payments towards accommodation charges must be made in cash (in Indian rupees) only. There is a bank counter inside the Ashram premises where devotees can exchange their foreign currency for Indian rupees.
Type of Accommodation
Dormitory (only for ladies)
Common Halls (only for gents)
Rooms
Charges
Rs.25 / day / Person
Rs.10 / day / Person
Rs.100 / day for the room
Service of Porters: Service of authorised porters at fixed tariffs is available for shifting of luggage at the time of arrival or departure.
Laundry service: There are authorised dhobis (laundry personnel) who collect the laundry outside the building every morning after 7 a.m. The clothes are usually returned within a day or two.
Note: Accommodation is not provided inside the Ashram when Bhagawan Baba is not at Prasanthi Nilayam, usually during the summer months (April and May). Devotees are therefore advised to confirm whether Bhagawan is at Prasanthi Nilayam by calling Public Relations Office: 0091-8555-287390, or visit http://www.srisathyasai.org.in/ before embarking on their journey.
Checking Out: The checkout time is 12 noon.
After locking the room, the room key must be deposited in the Accommodation Office before departure. If the departure is during non-office hours, the key may be dropped in the key box on the office door.
Please ensure that the room is left clean and tidy with all the lights and fans switched off, and taps, doors and windows closed before departure.
Orientation Talk: For the benefit of overseas devotees, an orientation talk is given on Tuesdays, Thursdays and Sundays at 6.15 p.m. in the Double Decker Building (situated adjacent to the Books and Publications Trust building). All overseas devotees are expected to attend this lecture where important information regarding the principal guidelines and code of conduct in the Ashram is given.
General Instructions:
Cooking is not permitted in rooms or dormitories.
If the room keys are misplaced, it must be immediately brought to the notice of the Accommodation Office for taking necessary action.
For any help or guidance, one may approach the Sevadal Volunteers (wearing blue / yellow scarves) posted in one’s accommodation block.
Contact Address: Overseas Registration and Accommodation Office, Prasanthi Nilayam, Anantapur District, Andhra Pradesh, India – 515 134.
III. Food
There are three canteens in the Ashram that cater to the varying tastes of the thousands who visit Prasanthi Nilayam from all over the world. They provide hygienically prepared vegetarian food at nominal prices.
South Indian CanteenThe South Indian Canteen located in front of the Indian Accommodation Office offers South Indian cuisine meals, snacks and beverages. It has separate dining sections for gents and ladies. Overseas devotees may find the food served here spicy and may prefer to dine at the Western Canteen.
Payment in the canteen is in the form of canteen coupons only. Cash is not accepted. Coupons may be purchased at the Counter located near West-2, opposite the gents entrance of the canteen.
Timings:
Breakfast
6-30 a.m. to 8-30 a.m.
Lunch
11-00 a.m. to 1-00 p.m.
Afternoon tea & snacks
3-30 p.m. to 4-30 p.m.
Dinner
6-30 p.m. to 8-00 p.m.
A bakery counter is kept open in the South Indian Canteen premises between 7 a.m. and 8 a.m. and 3.30 p.m. and 4.30 p.m.
North Indian Canteen
North Indian Canteen
The North Indian Canteen is located near the North Block buildings, serves north Indian cuisine lunch and dinner. There are separate sections for gents and ladies. Only cash payment (in Indian Rupees) is accepted.
Timings:
Lunch
11.30 a.m. to 1.00 p.m.
Dinner
6.30 p.m. to 8.15 p.m.
No breakfast and afternoon snacks are served here.
Western Canteen
Western Canteen
The Western Canteen is located between Round Building-2 and Round Building-3. It caters to the continental palate. All payments in this canteen are made directly in cash (Indian rupees).
Timings:
Breakfast
Around 8 a.m. or 15 minutes after Darshan
Lunch
11.30 a.m. to 12.30 p.m.
Dinner
6.30 p.m. to 7.30 p.m.
No afternoon tea or snacks are served here.
Snacks Joint Kiosks are located, one adjacent to the Shopping Centre and another near the North Indian Canteen, where snacks, beverages and ice-creams are served.
Timings:
Morning
9 a.m. to 11.30 a.m.
Evening
5 p.m. to 7.30 p.m.
BakeryThe Bakery is located behind South–6 block flanking the Shopping Centre on the left side, where items like bread, bun, pizzas etc. are available.
Timings:
Morning
8.30 a.m. to 11.30 a.m.
Afternoon
5.00 p.m. to 7.30 p.m.
Another counter operates in the South Indian Canteen between 7 a.m. and 8 a.m. and 3.30 p.m. and 4.30 p.m.
IV. Medical Care
General Hospital
General Hospital Puttaparthi
Sri Sathya Sai General Hospital is located adjacent to the Ashram precincts. The hospital has outpatient facilities and also provides casualty/emergency services. The hospital provides free diagnosis and treatment in General Medicine, Paediatrics, Orthopaedics, ENT, Ophthalmology, Dentistry, Obstetrics and Gynaecology.
Timings:
Department
Timings
Casualty / emergency
Open 24 hours
Out Patient
Morning
8.00 a.m. – 11.00 a.m.
Afternoon
3.00 p.m. – 4.45 p.m.
However, patients with serious ailments relating to Cardiology, Urology or Ophthalmology are referred to the Sri Sathya Sai Super Speciality Hospital, which is located 7 Kilometres from the Ashram.
Super Speciality Hospital
SSSIHMS Puttaparthi
The Super Speciality Hospital, also called the Sri Sathya Sai Institute of Higher Medical Sciences, Prasanthigram, is located 7 kilometres from the Ashram. The hospital offers tertiary care in the departments of Cardiology/Cardio-thoracic and Vascular Surgery, Urology and Ophthalmology completely free of charge. Click here to visit the Super Speciality Hospital pages
Timings: The hospital is open from 8.30 a.m. to 5.00 p.m. on all days except Sundays and public holidays.
Important Note: Do not patronize impostors or quacks operating outside the Ashram premises. Certain persons have been reportedly claiming to be practitioners of some 'holistic' therapy or as healers with special powers supposedly delegated by Bhagawan Baba. Bhagawan has repeatedly made it clear in His discourses that He has no agents or intermediaries whatsoever. His connection with devotees is direct and heart to heart.
V. Bank
A computerised extension counter of the State Bank of India, Prasanthi Nilayam Branch is located at Room No. 5 opposite the South Indian canteen, where foreign exchange conversions also can be transacted. A few major banks have their branches and ATM facilities on the main road outside the Ashram.
Timings of SBI Extension counter:
Monday to Friday
Morning
9.00 a.m. to 12.00 noon
Afternoon
3.00 p.m. to 6.00 p.m.
On Saturdays
9.00 a.m. to 11.30 p.m.
Closed on all Sundays and public holidays.
Note: Devotees are advised not to deal with any unauthorized persons for their foreign exchange transactions as it is prohibited under Indian laws.
VI. Travel
The Prasanthi Nilayam Township is adjacent to the village of Puttaparthi, in Anantapur District of Andhra Pradesh, South India (Latitude 14° North, Longitude 78°1 East). It is well-connected through road, rail and air. Bangalore is the nearest metro at about 120 kilometres from the Ashram.
RoadThe Prasanthi Nilayam bus terminal is located just opposite the Ashram. It has a fully computerised reservation counter of the Andhra Pradesh State Road Transport Corporation (APSRTC). [ Phone: (08555) 287210 ]
The Karnataka State Road Transport Corporation (KSRTC) too runs bus services connecting Prasanthi Nilayam to Bangalore and Mangalore from this terminal. The KSRTC reservation counter is located in the building adjacent to the bus terminal towards the left. [ Phone: (08555) 288938 ]
The important cities from which there is direct connectivity through Road to Puttaparthi are given below. For further details, contact the authorities in the booking Counter at the Bus Station.
Bangalore
Hyderabad
Tirupati
Mysore
Chennai
Mangalore
Private Transport: There are a number of private bus and taxi operators who ply between Prasanthi Nilayam and cities like Bangalore, Chennai, etc. Please be advised that taxi fares between Bangalore and Prasanthi Nilayam are in the range of Rs. 1200/- to Rs. 1500/-.
RailThe ‘Sri Sathya Sai Prasanthi Nilayam’ railway station is located 8 kilometres from the ashram. There is a computerised railway reservation counter in the bus terminal just outside the Ashram [ Phone: (08555) 287355 ].
Railway Station - Sri Sathya Sai Prasanthi Nilayam
The important cities from which there is direct connectivity through Rail to Puttaparthi are given below.
New Delhi
Mumbai
Vishakapatnam
Bangalore
Hyderabad
For further details, contact the Station Master, Sri Sathya Sai Prasanthi Nilayam. [ Phone: (08555) 280125 ]
The nearest railhead is the Dharmavaram station, about 40 kilometres from the Ashram. Many trains connecting major cities pass through this station. One may disembark at Dharmavaram and travel to Prasanthi Nilayam by road. There are regular bus services between Dharmavaram railway station and Prasanthi Nilayam bus terminal.
For more information regarding railway services, go to
www.indianrail.gov.in
AirThe nearest major airport is the Bangalore airport located at about 120 kilometres from Prasanthi Nilayam.
VII. Convenience Stores
Shopping Centre
Shopping Center
The Shopping Centre is adjacent to South-6 block, near the Sri Sathya Sai Books and Publications Trust building. Day-to-day needs of devotees ranging from stationery, grocery and home needs to clothing and travel goods are available at nominal prices.
Timings:
On Weekdays
Morning (Only for Ladies)
9 a.m. to 11.30 a.m.
Evening (Only for Gents)
5 p.m. to 7.30 p.m.
On Sundays
Morning (Only for Gents)
9 a.m. to 11.30 a.m.
Evening (Only for Ladies)
5 p.m. to 7.30 p.m.
Fruits and VegetablesThe Fruits and Vegetables Stall is located behind the Shopping Centre.
Timings:
Morning
9 a.m. to 11.30 a.m.
Evening
5 p.m. to 7.30 p.m.
VIII. Sri Sathya Sai Books and Publications Trust
Books, Audio & Video Stall
Books, Audio & Video StallThe Sri Sathya Sai Books and Publications Trust is the central official body that undertakes the printing, publishing and sale of various books, audio & video cassettes, CDs & DVDs etc. relating to the life and teachings of Bhagawan Sri Sathya Sai Baba, Bhajans and festivals in the Divine Presence. The Trust also undertakes the sale of publications in other Indian and Foreign languages.
It is located behind South-6, near the Shopping Centre.
The Sri Sathya Sai Books and Publications Trust building is located behind South-6, near the Shopping Centre. It houses the sales floor where books, audio (cassettes & CDs) and video (cassettes, CDs & DVDs) are sold at nominal prices.
SSSBPT Building
Timings:
Morning
9 a.m. to 11.30 a.m.
Afternoon
4.30 p.m. to 7.30 p.m.
Library cum Reading RoomThe Book Trust building also houses a reading room that is a storehouse of Sai Literature with a large and varied collection of books on the life and teachings of Bhagawan Baba and experiences of devotees, in many Indian and foreign languages.
Timings:
Morning
9 a.m. to 11.30 a.m.
Afternoon
3.30 p.m. to 7.30 p.m.
The Ashram Magazine - Sanathana SarathiThe Sri Sathya Sai Books and Publications Trust, Prasanthi Nilayam, publishes the spiritual monthly magazine in two languages – Telugu and English. It contains the Divine Discourses of Bhagawan Sri Sathya Sai Baba besides covering the important events that take place in His Divine Presence. The magazine is also available in many Indian and foreign languages published by the respective state or national Sai Organisations.
Subscription: Subscriptions for the English and Telugu editions can be made by Inland subscribers in the ground floor and by overseas subscribers in the first floor. The maximum period of subscription is up to three years and the payments are accepted in cash only.
Subscriptions for all Indian language editions (except Oriya and Marathi) and English edition may be made at the counter in West-2, A-1 (adjacent to the Canteen coupon counter, opposite the gents entrance of the South Indian canteen).
For more information, please visit
www.sssbpt.org
IX. Telephone Booth
Inland and overseas telephone calls can be made from the telephone booths in the ground floor of the Sevadal Accommodation building located opposite the Round Block-5.
Timings: It is open from 5 a.m. to 10 p.m.
X. Postal Counter
A counter of the Post Office is located inside the Ashram premises in the ground floor of the Sevadal Accommodation building opposite to Round Building-5. All routine postal transactions except despatch of telegrams may be done here. The Prasanthi Nilayam Post Office is located a kilometre away from the Ashram beyond the Sri Sathya Sai Mirpuri Music College Campus.
Timings of Ashram Postal Counter:
Morning
8-00 a.m. to 11-00 a.m.
Evening
5-00 p.m. to 7-30 p.m.
Note: There is no courier service available inside the ashram. However, there are many courier service providers outside the ashram.
XI. Fax / Telegrams / Email
There is no facility inside the Ashram for sending fax, telegrams or email. However, there are a number of agencies outside the Ashram that offer these services. One may also avail the services of the Government Telegraph Office situated outside the ashram, near State Bank of India on the Gopuram road, for sending telegrams.
Timings:
Monday to Saturday
9-00 a.m. to 5.00 p.m.
Closed on Sundays and Government Holidays
Email: There is no internet facility in the ashram. However, there are a number of internet centres outside.
XII. Emergency / Security OfficeThis office is located adjacent to the South Indian Canteen, beside the Gopuram Gate of the Ashram. Any issues concerning the security of the Ashram and the devotees are dealt with here. Stretchers and First-Aid materials are also available here, in case of emergencies. One may also collect Vibhuthi prasadam from here when leaving the Ashram.
XIII. Wheel Chair facilityDevotees in need of wheelchairs may obtain them at North-8, A-10 between 8 a.m. and 8 p.m. The accommodation office also allots ground floor rooms to such people on request, subject to availability. The wheelchairs are not supposed to be taken outside the Ashram premises and must be returned on the specified date.
XIV. Maintenance OfficeThe Ashram Maintenance Office may be contacted for any civil, electrical, water supply problems or any other complaints concerning one’s room or hall. It is located adjacent to the West-3 block on the southern end.
Timings:
Morning
7.30 a.m. to 1.00 p.m.
Afternoon
2.00 p.m. to 8.00 p.m.
XV. Public Relations OfficeThe Public Relations Office is located in Room No. 12, opposite the South Indian Canteen. This office is open from 7.30 a.m. to 2.00 p.m. and 4.00 p.m. to 8.30 p.m. on all days. The ‘Lost-and-Found Office’ is also located here, where devotees can enquire about their lost belongings, or deposit any unclaimed articles found inside the Ashram. Any clarifications can be had by contacting the Public Relations Office at the Ashram.
Address:Public Relations OfficePrasanthi Nilayam Anantapur DistrictPin Code – 515 134Andhra PradeshINDIA Phone: (0091) 8555-287390.
XVI. Cloak RoomThe men's cloakroom is located adjacent to the Security Office next to the Gopuram gate of the Ashram and the women's cloakroom is situated next to the Public Relations Office, facing the South Indian Canteen.
The Cloak Room accepts only small articles such as mobile phones, handbags, etc. However, high-value articles such as jewellery, etc. and bulky items like suitcases, rucksacks, etc. are not accepted for safekeeping.
Morning
4.00 a.m. to 10.00 a.m.
Afternoon
1.00 p.m. to 6.00 p.m.
XVII. Safe Deposit Locker
A safe deposit locker is made available to devotees at North-8, A-10 between 8 a.m. and 8 p.m. for storing valuables during their stay in the ashram.
XVIII. Advisory Information
Dress Code
Devotees are expected to dress modestly, in clean and sober clothing, as befits a place of worship. Generally, people in the Ashram dress in whites.
Wearing of shorts or sleeveless shirts is strictly prohibited. Women are required to dress to their ankles. Tight-fitting or diaphanous dresses are not permitted.
Unorthodox hairstyles, over-matted hair, tall set hair etc. or large obtrusive hats are highly discouraged.
Ashram Discipline
Men and women are not expected to socialize and visit each other's rooms to indulge in idle talk or gossip inside the ashram. Indian customs and social behaviour are commonly observed inside the Ashram premises. Men and women indulging in physical contact or publicly expressing their greetings or affection are not approved of.
The consumption or possession of tobacco / tobacco products, alcoholic drinks and non-vegetarian food / food stuffs (including eggs) is strictly prohibited. Gambling inside the premises is strictly forbidden.
Kindly observe silence, and when it is necessary to speak, please do so softly. Do not play music loudly.
Lights-out time in the Ashram is 9.00 p.m., after which devotees are not encouraged to move about inside or outside the Ashram. The Ashram gates are also closed at 9.00 p.m.
Self-Professed Intermediaries
Devotees are requested to be on their guard against strangers or newfound friends who claim association with Bhagawan or claim to have inner or special messages from Bhagawan. They are all spurious people.
Devotees are also requested to exercise utmost caution in visiting quacks, ‘healers with special powers’ supposedly delegated by Bhagawan Baba or spurious people parading as agents of ‘holistic’ or Indian therapies.
Bhagawan has repeatedly made it clear in His discourses that He has no agents, no intermediaries, whatsoever. His connection with the devotees is direct and heart to heart.
Unauthorized Trusts / Bodies
No institution or individual other than the following are authorised to receive any donation inside the Ashram on any account:
Sri Sathya Sai Central Trust
Sri Sathya Sai Medical Trust
Sri Sathya Sai Institute of Higher Learning
Sri Sathya Sai Books & Publications Trust
Sri Sathya Sai Bhaktha Sahayak Sangh
Easwaramma Women’s Welfare Trust
Devotees are requested to note that Bhagawan does not solicit any donation whatsoever and the above-mentioned Trusts have no intermediaries or agents. Individuals, trusts and other bodies soliciting donations on behalf of Bhagawan or the above-mentioned trusts are doing so illegally. Individuals or Institutions making donations to such unauthorised bodies are doing so at their own risk, and the above-mentioned trusts are not responsible for their acts.
The Government of India has amended the schedule to the Emblems and Names (Prevention of Improper Use) Act 1950 to include the following as protected names and emblems under the said Act:
Sri Sathya Sai Central Trust
The following emblems
Sri Sathya Sai
In view of the above, no person shall use or continue to use for the purpose of any trade, business, calling or profession or any patent, trademark or design the aforementioned protected names / emblems or any colourable imitation thereof without the previous written permission of the Central Government. Any person who contravenes the above is liable to be proceeded against and punished under the provisions of the law.
Any person who is using the aforementioned names and emblem in contravention of the provisions of the Act is hereby notified and required to cease and desist from using the said names/emblems with effect from: 22nd July 2004.
Devotees are also required to beware of touts who collect money inside the ashram for any of the ashram services. Devotees are not required to pay to anyone inside the Ashram except for services like accommodation, food, etc. at the respective offices and canteens.
Bhagawan’s Schedule
Although Bhagawan Baba's programme is not generally known in advance, He is usually present in Prasanthi Nilayam from early June to the middle of March. However, it is advisable to call Public Relations Office, Prasanthi Nilayam at (0091) 8555-287390 or visit http://www.srisathyasai.org.in/ before embarking on the journey.
Summer months are usually spent in Brindavan, Bhagawan’s ashram in Whitefield, located in the outskirts of Bangalore city.
Life History
His Writings
Baba on Himself
You are in Ashram Information
Introduction
Places of Interest
Annual Events
Ashram Schedule (Darshan, Bhajans, Spiritual Talks, etc.)
Accommodation
For Indian Citizens
For Non-Resident Indians
For Foreign Citizens
Food:
South Indian Canteen
North Indian Canteen
Western Canteen
Snacks Joint
Bakery
Medical Care:
General Hospital
Super Specialty Hospital
Banking Services (Foreign currency conversion, ATM)
Travel:
Airlines
Railways
Bus
Taxis
Convenience Stores:
Shopping Centre
Fruits and Vegetables
Books, audio & video on Swami:
Books / Audio / Video Stall
Library
Ashram Magazine(Sanathana Sarathi)
Telephone Booth
Postal Counter
Fax / Telegram / email
Maintenance Office
Cloak Room
Safe Deposit Locker
Wheel Chairs for the Handicapped
Emergency / Security Office
Places of interest
Advisory Information
Public Relations Office
I. Ashram ScheduleBhagawan has laid down the daily schedule to be followed in the Ashram. Every activity of the Ashram routine is suffused with deep spiritual significance. See the table below for the Ashram schedule:
Time
Activity
5.20 a.m.
Aumkar and Suprabhatham
5.40 a.m.
Veda Chanting and Nagar Sankeertan
Around 7.00 a.m.
Morning Darshan
9.00 a.m.
Bhajans
9.30 a.m.
Arati
10.00 to 11.00 a.m.
Spiritual Talk
Around 3.00 p.m.
Evening Darshan
5.00 p.m.
Bhajans
5.30 p.m.
Arati
After the evening Arati
Meditation for Overseas Devotees
7.45 p.m.
Video Show
Aumkars: Aumkar is the chanting of ‘Aum’, the primordial sound, also called the ‘Pranava’. The vibrations that emanate from chanting ‘Aum’ have the potency to purify the inner personality of an individual as well as the surrounding environment. That is why the day at Prasanthi Nilayam begins with the chanting of 21 Aumkars.
Suprabhatham: ‘Su’ signifies good, auspicious and ‘Prabhath’ means morning. ‘Suprabhatam’ refers to the morning prayers that are chanted in praise of the Lord to awaken the divinity present within each individual. It is the act of dedicating oneself to the Lord and praying for His blessings right at the start of a new day. For the text and MP3 audio of the prayer, click here.
Veda Chanting: Vedas are ancient spiritual scriptures revealed to great sages and seers while in communion with God. Chanting or listening to these hymns confers spiritual as well as physical benefits. That is why Bhagawan gives a lot of importance to Vedas and encourages everybody to chant these hymns and understand their meaning. The students of Bhagawan chant these hymns in the early hours of the morning while circumambulating the mandir complex, and also during Darshan hours in the morning and afternoon sessions in the mandir.
Nagar Sankeertan: ‘Nagar’ means city or locality and ‘Sankeertan’ means devotional singing. After Suprabhatam, devotees circumambulate the mandir complex while singing devotional songs and clapping their hands keeping beat. It charges the atmosphere with holy vibrations and one begins the day with the name of the Lord on one’s lips.
Darshan: ‘Darshan’ means the sight of a spiritual personage that confers immense spiritual benefits to the beholder. Every morning and afternoon, Bhagawan comes out of His residence to Sai Kulwant Hall where multitudes gather to have a glimpse of Him. Bhagawan moves amidst the devotees, accepting their letters, listening to their prayers, clarifying their doubts, solving their problems, healing their illnesses be it physical, mental or spiritual and uplifting them. Sometimes, He chooses an individual or a group for a personal audience in the ‘interview room’.
Baba on Darshan: This is what Baba Himself says about Darshan:
"Always find a quiet corner after my darshan, where you may enter the stillness and receive the completion of my blessings. My energy goes out from me as I pass by you. If you proceed to talk to others, immediately after darshan this precious energy is dissipated and returns to me unused by you. Rest assured that whatever my eye sees becomes vitalised and transmuted. You are changed day by day. Never underestimate what is being accomplished by this act of darshan. My walking among you is a gift yearned for by the gods of the highest heaven, and here you are, daily receiving this grace. Be grateful."
Darshan Timings:
Morning
Around 7.00 a.m.
Afternoon
Around 3.00 p.m.
Procedure for Darshan Seating: Devotees are allowed in to the Sai Kulwant Hall about an hour before Darshan. Ladies and Gents are seated separately for Darshan. There is no discrimination whatsoever based on religion, nationality, status or caste.
Procedure: Devotees queue up outside the Darshan Hall in rows. The order in which the rows are sent into the Hall is decided by drawing lots. This procedure is conducted separately for ladies and gents.
No money collected: No amount is collected from anybody for Darshan.
Articles prohibited during Darshan: Devotees are not permitted to carry along with them articles like pens, books, bags, mobile phones, cameras, radio or any other electronic gadgets in to the Darshan Hall. These articles can be kept in the cloakroom located within the Ashram, separately for ladies and gents.
Bhajans: Bhajans means “Singing aloud the glory of God”. Bhajans in the divine presence of Bhagawan Baba are unique as they are universal in their scope and appeal and emphasise the unity of faiths. For Bhajans MP3, click here.
Arati: Arati: ‘Arati’ is the ritual of waving lighted camphor to the deity to mark the culmination of worship. During arati, devotees sing a devotional song in praise of the Lord and end with a prayer for universal peace. Arati MP3,
Spiritual Talk: Talks on various spiritual subjects are delivered almost every day between 10 a.m. and 11 a.m. at the Double Decker Building (situated adjacent to the Books & Publications Trust building) by some eminent speakers and senior devotees of the Sai family.
Video Show: Video Shows are organized at the Double Decker Building (situated adjacent to the Books & Publications Trust building) at 7.45 p.m. for about an hour. The show is generally on the life and teachings of Bhagawan Baba and festival celebrations in the Divine Presence.
II. Accommodation
Accommodation
For Indian CitizensThe Accommodation Office for Indian citizens is located in Room No. 9 in front of the South Indian canteen. Allotment of accommodation and extension of stay for Indian devotees is done here.
Timings: 6 a.m. to 8 p.m. daily
Type of accommodation: The Accommodation available is of two types - Rooms and Dormitories. Allotment of any type of accommodation is subject to availability. All rights of admission or allotment are reserved by the Ashram authorities.
During festivals usually there are large crowds. Hence at such times, room accommodation may be difficult to secure and only dormitories may be available. (Click here to view the ‘Events Calendar’)
Note: No separate room is allotted to an individual. However, rooms may be allotted if two or three persons of the same gender agree to share a room.
Advance reservations: No advance reservations are made for individuals and families. However, large groups may make arrangements in advance by contacting the Accommodation Office.
Arrival at non-office hours: For Indian devotees who arrive in Prasanthi Nilayam during non-office hours (between 8 p.m. and 6 a.m.), accommodation will be provided for a day in the dormitories, as allotted by the Sevadal volunteers at the Ashram entrance. These devotees are required to report to the Accommodation Office later during office hours and collect their accommodation receipt in order to extend their stay in the Ashram.
Payment: All payments towards room or dormitory charges should be made in cash in Indian rupees only. Payment by credit card is not accepted. See the table below for charges:
Type of Accommodation
Dormitory
Rooms
Charges
Rs.5 / head / day
Up to Rs.75 / day
Note: The receipt must be carefully preserved during one’s stay in the Ashram and produced whenever asked for.
Service of Porters: Service of authorised porters at fixed tariffs is available for shifting of luggage at the time of arrival or departure.
Laundry service: There are authorised dhobis (laundry personnel) who collect the laundry outside the building every morning after 7 a.m. The clothes are usually returned within a day or two.
Note: Accommodation is not provided inside the Ashram when Bhagawan Baba is not at Prasanthi Nilayam, usually during the summer months (April and May). Devotees are therefore advised to confirm whether Bhagawan is at Prasanthi Nilayam by calling Public Relations Office: 0091-8555-287390, or visit http://www.srisathyasai.org.in/ before embarking on their journey.
Checking Out: The checkout time is 12 noon.
After locking the room, the room key must be deposited in the Accommodation Office before departure. If the departure is during non-office hours, the key may be dropped in the key box on the office door.
Please ensure that the room is left clean and tidy with all the lights and fans switched off, and taps, doors and windows closed before departure.
General Instructions:
Cooking is not permitted in rooms and dormitories.
If the room keys are misplaced, it must be immediately brought to the notice of the Accommodation Office for taking necessary action.
For any help or guidance, one may approach the Sevadal Volunteers (wearing blue/yellow scarves) posted in one’s accommodation block.
Contact Address: Indian Accommodation Office, Prasanthi Nilayam, Anantapur District, Andhra Pradesh, India – 515 134.
For Non-Resident IndiansNon-resident Indians need to carry their valid Indian passports while registering themselves at the Registration and Accommodation Office for Overseas Devotees located in North-8, A-1.
For Foreign CitizensThe Registration and Accommodation Office for Overseas Devotees is located in North–8, A-1. All overseas devotees seeking accommodation in the Ashram are required to report here on arrival for registration and allotment of accommodation.
Office Timings: From 8 a.m. to 8 p.m. on all days.
Registration: For the registration process, every overseas devotee must produce his/her valid passport and visa. A recent passport-size photograph also has to be submitted. In case one does not possess one, there is provision to take a digital photo in the office.
The visitors are required to fill in a registration form to complete the registration process. This form is available at the registration office or it can be downloaded in advance. Large groups with more than 25 members are advised to keep the filled-in registration forms ready so as to save time.
Note:
An official of the State Police Department is available at North-7, A-1 on all Mondays from 10.00 a.m. to 3.00 p.m. [ Phone: (08555) 288833 ] One can consult him for issues regarding visa extension, etc. If need be, one may also consult the Deputy Superintendent of Police, Puttaparthi [ Phone: (08555) 287333 ] or the Foreigner's Registration Office of the Superintendent of Police, Anantapur on all week-days between 10-00 a.m. to 5-00 p.m. [ Phone: (08554) 232105 ]
Types of Accommodation: There are three types of accommodation available for overseas devotees:
Rooms Rooms are generally allotted to families and not to a single person. However, if two or three individuals of the same gender agree to share a room, they may be allotted a room. All rooms have two cots and mattresses. Additional mattresses will be provided on request.
Dormitories Dormitories are allotted to ladies only, with up to eight ladies per dormitory.
Common Halls Common halls are allotted to gents only.
All Dormitories and Common halls are provided with cots and mattresses.
Advance reservations: No advance reservations can be made. However, large groups may be able to make arrangements in advance, preferably by contacting the Accommodation Office well before the planned time of arrival.
Single people under 25 years: Individuals below 25 years of age are not permitted to stay in the Ashram premises alone, unless they arrive in a group or with their family. They may however participate in all the Ashram activities like Darshan, Bhajans, etc. and can use the common services such as canteens, shopping complex, etc. while making their own arrangements for their accommodation.
Arrival at non-office hours: For Overseas devotees who arrive in Prasanthi Nilayam during non-office hours (between 8 p.m. and 8 a.m.), accommodation will be provided for a day in the dormitories, as allotted by the Sevadal volunteers at the Ashram entrance. These devotees are required to report at the Registration and Accommodation Office for Overseas Devotees located in North–8, A-1 later during office hours to extend their stay in the Ashram.
Payment: All payments towards accommodation charges must be made in cash (in Indian rupees) only. There is a bank counter inside the Ashram premises where devotees can exchange their foreign currency for Indian rupees.
Type of Accommodation
Dormitory (only for ladies)
Common Halls (only for gents)
Rooms
Charges
Rs.25 / day / Person
Rs.10 / day / Person
Rs.100 / day for the room
Service of Porters: Service of authorised porters at fixed tariffs is available for shifting of luggage at the time of arrival or departure.
Laundry service: There are authorised dhobis (laundry personnel) who collect the laundry outside the building every morning after 7 a.m. The clothes are usually returned within a day or two.
Note: Accommodation is not provided inside the Ashram when Bhagawan Baba is not at Prasanthi Nilayam, usually during the summer months (April and May). Devotees are therefore advised to confirm whether Bhagawan is at Prasanthi Nilayam by calling Public Relations Office: 0091-8555-287390, or visit http://www.srisathyasai.org.in/ before embarking on their journey.
Checking Out: The checkout time is 12 noon.
After locking the room, the room key must be deposited in the Accommodation Office before departure. If the departure is during non-office hours, the key may be dropped in the key box on the office door.
Please ensure that the room is left clean and tidy with all the lights and fans switched off, and taps, doors and windows closed before departure.
Orientation Talk: For the benefit of overseas devotees, an orientation talk is given on Tuesdays, Thursdays and Sundays at 6.15 p.m. in the Double Decker Building (situated adjacent to the Books and Publications Trust building). All overseas devotees are expected to attend this lecture where important information regarding the principal guidelines and code of conduct in the Ashram is given.
General Instructions:
Cooking is not permitted in rooms or dormitories.
If the room keys are misplaced, it must be immediately brought to the notice of the Accommodation Office for taking necessary action.
For any help or guidance, one may approach the Sevadal Volunteers (wearing blue / yellow scarves) posted in one’s accommodation block.
Contact Address: Overseas Registration and Accommodation Office, Prasanthi Nilayam, Anantapur District, Andhra Pradesh, India – 515 134.
III. Food
There are three canteens in the Ashram that cater to the varying tastes of the thousands who visit Prasanthi Nilayam from all over the world. They provide hygienically prepared vegetarian food at nominal prices.
South Indian CanteenThe South Indian Canteen located in front of the Indian Accommodation Office offers South Indian cuisine meals, snacks and beverages. It has separate dining sections for gents and ladies. Overseas devotees may find the food served here spicy and may prefer to dine at the Western Canteen.
Payment in the canteen is in the form of canteen coupons only. Cash is not accepted. Coupons may be purchased at the Counter located near West-2, opposite the gents entrance of the canteen.
Timings:
Breakfast
6-30 a.m. to 8-30 a.m.
Lunch
11-00 a.m. to 1-00 p.m.
Afternoon tea & snacks
3-30 p.m. to 4-30 p.m.
Dinner
6-30 p.m. to 8-00 p.m.
A bakery counter is kept open in the South Indian Canteen premises between 7 a.m. and 8 a.m. and 3.30 p.m. and 4.30 p.m.
North Indian Canteen
North Indian Canteen
The North Indian Canteen is located near the North Block buildings, serves north Indian cuisine lunch and dinner. There are separate sections for gents and ladies. Only cash payment (in Indian Rupees) is accepted.
Timings:
Lunch
11.30 a.m. to 1.00 p.m.
Dinner
6.30 p.m. to 8.15 p.m.
No breakfast and afternoon snacks are served here.
Western Canteen
Western Canteen
The Western Canteen is located between Round Building-2 and Round Building-3. It caters to the continental palate. All payments in this canteen are made directly in cash (Indian rupees).
Timings:
Breakfast
Around 8 a.m. or 15 minutes after Darshan
Lunch
11.30 a.m. to 12.30 p.m.
Dinner
6.30 p.m. to 7.30 p.m.
No afternoon tea or snacks are served here.
Snacks Joint Kiosks are located, one adjacent to the Shopping Centre and another near the North Indian Canteen, where snacks, beverages and ice-creams are served.
Timings:
Morning
9 a.m. to 11.30 a.m.
Evening
5 p.m. to 7.30 p.m.
BakeryThe Bakery is located behind South–6 block flanking the Shopping Centre on the left side, where items like bread, bun, pizzas etc. are available.
Timings:
Morning
8.30 a.m. to 11.30 a.m.
Afternoon
5.00 p.m. to 7.30 p.m.
Another counter operates in the South Indian Canteen between 7 a.m. and 8 a.m. and 3.30 p.m. and 4.30 p.m.
IV. Medical Care
General Hospital
General Hospital Puttaparthi
Sri Sathya Sai General Hospital is located adjacent to the Ashram precincts. The hospital has outpatient facilities and also provides casualty/emergency services. The hospital provides free diagnosis and treatment in General Medicine, Paediatrics, Orthopaedics, ENT, Ophthalmology, Dentistry, Obstetrics and Gynaecology.
Timings:
Department
Timings
Casualty / emergency
Open 24 hours
Out Patient
Morning
8.00 a.m. – 11.00 a.m.
Afternoon
3.00 p.m. – 4.45 p.m.
However, patients with serious ailments relating to Cardiology, Urology or Ophthalmology are referred to the Sri Sathya Sai Super Speciality Hospital, which is located 7 Kilometres from the Ashram.
Super Speciality Hospital
SSSIHMS Puttaparthi
The Super Speciality Hospital, also called the Sri Sathya Sai Institute of Higher Medical Sciences, Prasanthigram, is located 7 kilometres from the Ashram. The hospital offers tertiary care in the departments of Cardiology/Cardio-thoracic and Vascular Surgery, Urology and Ophthalmology completely free of charge. Click here to visit the Super Speciality Hospital pages
Timings: The hospital is open from 8.30 a.m. to 5.00 p.m. on all days except Sundays and public holidays.
Important Note: Do not patronize impostors or quacks operating outside the Ashram premises. Certain persons have been reportedly claiming to be practitioners of some 'holistic' therapy or as healers with special powers supposedly delegated by Bhagawan Baba. Bhagawan has repeatedly made it clear in His discourses that He has no agents or intermediaries whatsoever. His connection with devotees is direct and heart to heart.
V. Bank
A computerised extension counter of the State Bank of India, Prasanthi Nilayam Branch is located at Room No. 5 opposite the South Indian canteen, where foreign exchange conversions also can be transacted. A few major banks have their branches and ATM facilities on the main road outside the Ashram.
Timings of SBI Extension counter:
Monday to Friday
Morning
9.00 a.m. to 12.00 noon
Afternoon
3.00 p.m. to 6.00 p.m.
On Saturdays
9.00 a.m. to 11.30 p.m.
Closed on all Sundays and public holidays.
Note: Devotees are advised not to deal with any unauthorized persons for their foreign exchange transactions as it is prohibited under Indian laws.
VI. Travel
The Prasanthi Nilayam Township is adjacent to the village of Puttaparthi, in Anantapur District of Andhra Pradesh, South India (Latitude 14° North, Longitude 78°1 East). It is well-connected through road, rail and air. Bangalore is the nearest metro at about 120 kilometres from the Ashram.
RoadThe Prasanthi Nilayam bus terminal is located just opposite the Ashram. It has a fully computerised reservation counter of the Andhra Pradesh State Road Transport Corporation (APSRTC). [ Phone: (08555) 287210 ]
The Karnataka State Road Transport Corporation (KSRTC) too runs bus services connecting Prasanthi Nilayam to Bangalore and Mangalore from this terminal. The KSRTC reservation counter is located in the building adjacent to the bus terminal towards the left. [ Phone: (08555) 288938 ]
The important cities from which there is direct connectivity through Road to Puttaparthi are given below. For further details, contact the authorities in the booking Counter at the Bus Station.
Bangalore
Hyderabad
Tirupati
Mysore
Chennai
Mangalore
Private Transport: There are a number of private bus and taxi operators who ply between Prasanthi Nilayam and cities like Bangalore, Chennai, etc. Please be advised that taxi fares between Bangalore and Prasanthi Nilayam are in the range of Rs. 1200/- to Rs. 1500/-.
RailThe ‘Sri Sathya Sai Prasanthi Nilayam’ railway station is located 8 kilometres from the ashram. There is a computerised railway reservation counter in the bus terminal just outside the Ashram [ Phone: (08555) 287355 ].
Railway Station - Sri Sathya Sai Prasanthi Nilayam
The important cities from which there is direct connectivity through Rail to Puttaparthi are given below.
New Delhi
Mumbai
Vishakapatnam
Bangalore
Hyderabad
For further details, contact the Station Master, Sri Sathya Sai Prasanthi Nilayam. [ Phone: (08555) 280125 ]
The nearest railhead is the Dharmavaram station, about 40 kilometres from the Ashram. Many trains connecting major cities pass through this station. One may disembark at Dharmavaram and travel to Prasanthi Nilayam by road. There are regular bus services between Dharmavaram railway station and Prasanthi Nilayam bus terminal.
For more information regarding railway services, go to
www.indianrail.gov.in
AirThe nearest major airport is the Bangalore airport located at about 120 kilometres from Prasanthi Nilayam.
VII. Convenience Stores
Shopping Centre
Shopping Center
The Shopping Centre is adjacent to South-6 block, near the Sri Sathya Sai Books and Publications Trust building. Day-to-day needs of devotees ranging from stationery, grocery and home needs to clothing and travel goods are available at nominal prices.
Timings:
On Weekdays
Morning (Only for Ladies)
9 a.m. to 11.30 a.m.
Evening (Only for Gents)
5 p.m. to 7.30 p.m.
On Sundays
Morning (Only for Gents)
9 a.m. to 11.30 a.m.
Evening (Only for Ladies)
5 p.m. to 7.30 p.m.
Fruits and VegetablesThe Fruits and Vegetables Stall is located behind the Shopping Centre.
Timings:
Morning
9 a.m. to 11.30 a.m.
Evening
5 p.m. to 7.30 p.m.
VIII. Sri Sathya Sai Books and Publications Trust
Books, Audio & Video Stall
Books, Audio & Video StallThe Sri Sathya Sai Books and Publications Trust is the central official body that undertakes the printing, publishing and sale of various books, audio & video cassettes, CDs & DVDs etc. relating to the life and teachings of Bhagawan Sri Sathya Sai Baba, Bhajans and festivals in the Divine Presence. The Trust also undertakes the sale of publications in other Indian and Foreign languages.
It is located behind South-6, near the Shopping Centre.
The Sri Sathya Sai Books and Publications Trust building is located behind South-6, near the Shopping Centre. It houses the sales floor where books, audio (cassettes & CDs) and video (cassettes, CDs & DVDs) are sold at nominal prices.
SSSBPT Building
Timings:
Morning
9 a.m. to 11.30 a.m.
Afternoon
4.30 p.m. to 7.30 p.m.
Library cum Reading RoomThe Book Trust building also houses a reading room that is a storehouse of Sai Literature with a large and varied collection of books on the life and teachings of Bhagawan Baba and experiences of devotees, in many Indian and foreign languages.
Timings:
Morning
9 a.m. to 11.30 a.m.
Afternoon
3.30 p.m. to 7.30 p.m.
The Ashram Magazine - Sanathana SarathiThe Sri Sathya Sai Books and Publications Trust, Prasanthi Nilayam, publishes the spiritual monthly magazine in two languages – Telugu and English. It contains the Divine Discourses of Bhagawan Sri Sathya Sai Baba besides covering the important events that take place in His Divine Presence. The magazine is also available in many Indian and foreign languages published by the respective state or national Sai Organisations.
Subscription: Subscriptions for the English and Telugu editions can be made by Inland subscribers in the ground floor and by overseas subscribers in the first floor. The maximum period of subscription is up to three years and the payments are accepted in cash only.
Subscriptions for all Indian language editions (except Oriya and Marathi) and English edition may be made at the counter in West-2, A-1 (adjacent to the Canteen coupon counter, opposite the gents entrance of the South Indian canteen).
For more information, please visit
www.sssbpt.org
IX. Telephone Booth
Inland and overseas telephone calls can be made from the telephone booths in the ground floor of the Sevadal Accommodation building located opposite the Round Block-5.
Timings: It is open from 5 a.m. to 10 p.m.
X. Postal Counter
A counter of the Post Office is located inside the Ashram premises in the ground floor of the Sevadal Accommodation building opposite to Round Building-5. All routine postal transactions except despatch of telegrams may be done here. The Prasanthi Nilayam Post Office is located a kilometre away from the Ashram beyond the Sri Sathya Sai Mirpuri Music College Campus.
Timings of Ashram Postal Counter:
Morning
8-00 a.m. to 11-00 a.m.
Evening
5-00 p.m. to 7-30 p.m.
Note: There is no courier service available inside the ashram. However, there are many courier service providers outside the ashram.
XI. Fax / Telegrams / Email
There is no facility inside the Ashram for sending fax, telegrams or email. However, there are a number of agencies outside the Ashram that offer these services. One may also avail the services of the Government Telegraph Office situated outside the ashram, near State Bank of India on the Gopuram road, for sending telegrams.
Timings:
Monday to Saturday
9-00 a.m. to 5.00 p.m.
Closed on Sundays and Government Holidays
Email: There is no internet facility in the ashram. However, there are a number of internet centres outside.
XII. Emergency / Security OfficeThis office is located adjacent to the South Indian Canteen, beside the Gopuram Gate of the Ashram. Any issues concerning the security of the Ashram and the devotees are dealt with here. Stretchers and First-Aid materials are also available here, in case of emergencies. One may also collect Vibhuthi prasadam from here when leaving the Ashram.
XIII. Wheel Chair facilityDevotees in need of wheelchairs may obtain them at North-8, A-10 between 8 a.m. and 8 p.m. The accommodation office also allots ground floor rooms to such people on request, subject to availability. The wheelchairs are not supposed to be taken outside the Ashram premises and must be returned on the specified date.
XIV. Maintenance OfficeThe Ashram Maintenance Office may be contacted for any civil, electrical, water supply problems or any other complaints concerning one’s room or hall. It is located adjacent to the West-3 block on the southern end.
Timings:
Morning
7.30 a.m. to 1.00 p.m.
Afternoon
2.00 p.m. to 8.00 p.m.
XV. Public Relations OfficeThe Public Relations Office is located in Room No. 12, opposite the South Indian Canteen. This office is open from 7.30 a.m. to 2.00 p.m. and 4.00 p.m. to 8.30 p.m. on all days. The ‘Lost-and-Found Office’ is also located here, where devotees can enquire about their lost belongings, or deposit any unclaimed articles found inside the Ashram. Any clarifications can be had by contacting the Public Relations Office at the Ashram.
Address:Public Relations OfficePrasanthi Nilayam Anantapur DistrictPin Code – 515 134Andhra PradeshINDIA Phone: (0091) 8555-287390.
XVI. Cloak RoomThe men's cloakroom is located adjacent to the Security Office next to the Gopuram gate of the Ashram and the women's cloakroom is situated next to the Public Relations Office, facing the South Indian Canteen.
The Cloak Room accepts only small articles such as mobile phones, handbags, etc. However, high-value articles such as jewellery, etc. and bulky items like suitcases, rucksacks, etc. are not accepted for safekeeping.
Morning
4.00 a.m. to 10.00 a.m.
Afternoon
1.00 p.m. to 6.00 p.m.
XVII. Safe Deposit Locker
A safe deposit locker is made available to devotees at North-8, A-10 between 8 a.m. and 8 p.m. for storing valuables during their stay in the ashram.
XVIII. Advisory Information
Dress Code
Devotees are expected to dress modestly, in clean and sober clothing, as befits a place of worship. Generally, people in the Ashram dress in whites.
Wearing of shorts or sleeveless shirts is strictly prohibited. Women are required to dress to their ankles. Tight-fitting or diaphanous dresses are not permitted.
Unorthodox hairstyles, over-matted hair, tall set hair etc. or large obtrusive hats are highly discouraged.
Ashram Discipline
Men and women are not expected to socialize and visit each other's rooms to indulge in idle talk or gossip inside the ashram. Indian customs and social behaviour are commonly observed inside the Ashram premises. Men and women indulging in physical contact or publicly expressing their greetings or affection are not approved of.
The consumption or possession of tobacco / tobacco products, alcoholic drinks and non-vegetarian food / food stuffs (including eggs) is strictly prohibited. Gambling inside the premises is strictly forbidden.
Kindly observe silence, and when it is necessary to speak, please do so softly. Do not play music loudly.
Lights-out time in the Ashram is 9.00 p.m., after which devotees are not encouraged to move about inside or outside the Ashram. The Ashram gates are also closed at 9.00 p.m.
Self-Professed Intermediaries
Devotees are requested to be on their guard against strangers or newfound friends who claim association with Bhagawan or claim to have inner or special messages from Bhagawan. They are all spurious people.
Devotees are also requested to exercise utmost caution in visiting quacks, ‘healers with special powers’ supposedly delegated by Bhagawan Baba or spurious people parading as agents of ‘holistic’ or Indian therapies.
Bhagawan has repeatedly made it clear in His discourses that He has no agents, no intermediaries, whatsoever. His connection with the devotees is direct and heart to heart.
Unauthorized Trusts / Bodies
No institution or individual other than the following are authorised to receive any donation inside the Ashram on any account:
Sri Sathya Sai Central Trust
Sri Sathya Sai Medical Trust
Sri Sathya Sai Institute of Higher Learning
Sri Sathya Sai Books & Publications Trust
Sri Sathya Sai Bhaktha Sahayak Sangh
Easwaramma Women’s Welfare Trust
Devotees are requested to note that Bhagawan does not solicit any donation whatsoever and the above-mentioned Trusts have no intermediaries or agents. Individuals, trusts and other bodies soliciting donations on behalf of Bhagawan or the above-mentioned trusts are doing so illegally. Individuals or Institutions making donations to such unauthorised bodies are doing so at their own risk, and the above-mentioned trusts are not responsible for their acts.
The Government of India has amended the schedule to the Emblems and Names (Prevention of Improper Use) Act 1950 to include the following as protected names and emblems under the said Act:
Sri Sathya Sai Central Trust
The following emblems
Sri Sathya Sai
In view of the above, no person shall use or continue to use for the purpose of any trade, business, calling or profession or any patent, trademark or design the aforementioned protected names / emblems or any colourable imitation thereof without the previous written permission of the Central Government. Any person who contravenes the above is liable to be proceeded against and punished under the provisions of the law.
Any person who is using the aforementioned names and emblem in contravention of the provisions of the Act is hereby notified and required to cease and desist from using the said names/emblems with effect from: 22nd July 2004.
Devotees are also required to beware of touts who collect money inside the ashram for any of the ashram services. Devotees are not required to pay to anyone inside the Ashram except for services like accommodation, food, etc. at the respective offices and canteens.
Bhagawan’s Schedule
Although Bhagawan Baba's programme is not generally known in advance, He is usually present in Prasanthi Nilayam from early June to the middle of March. However, it is advisable to call Public Relations Office, Prasanthi Nilayam at (0091) 8555-287390 or visit http://www.srisathyasai.org.in/ before embarking on the journey.
Summer months are usually spent in Brindavan, Bhagawan’s ashram in Whitefield, located in the outskirts of Bangalore city.
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