Indian Values 2014

7/25/2019 Indian Values 2014

1/12

INDIAN VALUES

The Five Basic Human Values:

Sathya (Truth), Dharma (right action) , Santhi (Peace), Prema(Love) andAhimsa (Non-

violence) are nothing but the manifestations of these five life breaths (praana, apaana, vyaana,

udaana andsamaana).

Why these values are important?

A SO!"#$ %ithout values %ill cease to be human. #he more human values arecherished& the better %ill be the gro%th of society, the nation and the %orld. We cannot rest

content %ith an educational system %hich is confined to academic achievement. !t has to

promote simultaneously human virtues. #he main problem of our education is ho% to adapt thespiritual and cultural traditions %e have inherited from the past to the needs of daily life today.

And moreover for health reasons,

#he scriptures say that envy, greed, lust and anger are all vyaadhi kaaranam (sources of

disease). #hose afflicted %ith these 'ualities may consume the healthiest food, but it %ill not givethem health. #hey %ill suffer from various digestive and nervous complaints. #herefore, those

aspiring to be liberated must cut asunder these evil tendencies %ith the sharp s%ord of jnaana(spiritual %isdom).

Human Values are not a separate entity rom each other! They are interconnecte" .

When truthis put into practice, it becomes ri#hteousness. Truth is epressed in %ords,

%hile ri#hteousness is epressed in action. On this basis, the edas taught, Sathyam Vada,

harmam !hara (spea*#ruth, practise righteousness). +ence righteousness is based on truth.Without truth, there is no righteousness. #hat is %hy the edas say, Sathyaannasthi Paro

harmaha (there is no dharma higher than adherence to #ruth). Without the foundation of truth,the mansion of righteousness cannot be built. Sathyaacharana (practice of truth) is true dharma.#his dharma is uniform for all human beings. eace is the reflection of dharma. -an prays for

peace and performs various spiritual practices aspiring for peace. ut so long as he has desires,

he can never attain peace, though he may underta*e sacred rituals li*e ya"nas andya"as. -ind isthe basis for desires. So, one has to control the mind in order to attain peace. When the mind is

controlled, it remains silent. Such a state of thoughtlessness is true peace.

#he fourth human value is love. !t has originated from the principle of atma. /ove is themanifestation of #ruth. !t is #he nine $ualities of /ove are it is pure, steady, effulgent,

attributeless, formless, ancient, eternal, immortal and nectarous.. /ove hates none, unites all.

#katma arshanam Prema (eperience of non0dualism is love).

Advaita principle! To un"erstan" a"vaitic principle one has to un"erstan" thespiritual anatomy o the human %o"y &hich is ma"e o ive sheathes! 'Discusse" later(

+ence to understand one has to understandAhimsa, $hich shines as the undercurrent of

the remaining four values, namely, truth, righteousness, love and peace. #hat %hich leads toviolence cannot be truth, righteousness, love or peace. #hese five values are verily the five life0

breaths of man (praana, apaana, vyaana, udaana andsamaana). One %ho considers human

values as his lifebreaths alone is a true human being. #hese five values are the fundamentalpo%ers of human life. 1orgetting these fundamental po%ers, man relies more on %orldy po%er.

2


2/12

Our ancients reali3ed that these five values %ere meant for the peace and prosperity of the %orld.

Without understanding the significance of these values, one cannot understand humanness at all.

4ust to understand, the cardinal values of Sathya, harma, Santhi, Prema andAhimsa

(#ruth, 5ighteousness, eace, /ove and 6on0violence) are interrelated lets ta*e an eample, a

burning electric lamp, can be compared to Prema% 1or the lamp of love to burn, there should be abulb. #hat bulb is Santhi% #he bulb had to be connected to an electric %ire. #hat %ire is harma%

And then the current has to flo% in the %ire. #he current is Sathya% With the current of Sathya

(#ruth) flo%ing in the %ire of harma (5ighteous conduct), connected to the bulb of Santhi(eace), the lamp ofPrema (love) burns and sheds its light. Sathya, harma, Santhi andPrema

constitute single %hole and not separate values. All the four values have to be adhered to e'ually.

What are the Universal Human Values?

#here are five stem values and many sub0values, or virtues that come from these. #ogether they

ma*e up the tapestry that forms an individual of character. #hey contain all that ma*es a human

being noble, caring, and *ind.

!f man*ind is to live up to its name, it must be *ind. 5eflect on these values and as* yourself,

7an ! live up to at least some of these?8

When one value is truly understood and practiced then, the other values %ill also be understood,

for they are interlin*ed and flo% from a common source, the Spirit %ithin. 1or this reason manyof the sub0values or virtues are common to more than one value.

!t has been said that nothing eists for itself only. #he ae is useful so long as it cuts, the tree so

long as it bears fruit, the co% so long as it gives mil*. #his rule applies to everything in the

natural %orld, for all is interrelated. !t also applies to humans. We are useful so long as %epractice human values. When %e fail to do this, %e are a danger to ourselves and to the planet

and the other life forms that d%ell here.

The Five Universal Values rom &hich the other values ')*+( an" virtues stem are:

,i#ht -on"uct . 'Using the tool of the body)

!nformation is received through the five senses i.e. smell, taste sight, touch and hearing. When

this information is referred to the conscience, the resulting action %ill be beneficial. "very action

is preceded by thought. !f the thought is consciously seen and noted, aims to help and is

unselfish, the action %ill be good for oneself and others. !f our mind is busy, or %e are

daydreaming, the action may be useless, clumsy or harmful to ourselves or others.

Developing the po%ers of discernment and greater alertness, helps the young person to become

more pro0active, ma*ing inner choices rather than simply acting from habits or familiar customs,%hich they have never 'uestioned.

#hree aspects of life s*ills are identified9

self help s*ills, such as caring for self&

:


3/12

social s*ills, such as good manners, helpfulness and service in the community&

ethical s*ills, such as courage and dependability.

5ight conduct is also concerned %ith ho% %e loo* after and use our bodies. #he body needs

careful maintenance to be strong, healthy and %ell co0ordinate to serve us in performing the tas*s

of life. Students need to understand the importance of eercise, such as gymnastics, yoga andsports combined %ith good rest. ;ood thoughts and good company (%hich includes everything

imbibed by the five senses) are essential for healthy and %ell0balanced development.

Values Associate" /ith ,i#ht -on"uct

Right conduct (Love in action) Cleanliness, contentment, courage, dependability, duty, ethics, gratitude, goals, good

behaviour, healthy living, helpfulness, initiative, leadership, perseverance, timemanagement, resourcefulness, respect, responsibility,sacrifice, self-sufficiency, self-

confidence, simplicity (22)

Sel Help S0ills: are of possessions& Diet& osture& +ygiene& Self reliance& -odesty& #idy

appearance.

Social S0ills:;ood behavior& ;ood manners& +elpfulness& 6ot %asting& 1riendship.

Ethical S0ills9 ode of conduct& ourage& Dependability& !ngenuity& 5esourcefulness& Self0control& Surrender& Duty& "fficiency& unctuality& 5esponsibility& Self0confidence& Sense control&

irtue& erseverance& 5espect for all& Self0acceptance& Self0esteem&


4/12

Values associate" &ith 1eace:Attention& 1ocus& oncentration& alm& Satisfaction&

ontentment& Discipline& Self0discipline& "'uanimity& "'uality& 1aithfulness& ;ratitude&

+umility& atience& +appiness& Optimism& 5eflection& +armony& !nner silence& Dignity.

Truth (Using the power of discrimination and intellect))

#he desire to *no% truth has prompted man*ind to as* some of the great 'uestions such as9 Whoam !? What is the purpose of life? +o% can ! *no% my inner self ;od the reator of the

universe? +o% can ! live fully in the present moment? /earning to spea* the truth is a first andvital step in the formation of a strong character. oicing an untruth is an anti0social act and

causes confusion in the mind of both the spea*er and listener and leads to anti0social behaviour.

#elling lies hurts ourselves as %ell as others in a subtle, but very real %ay. One great distinctionbet%een human*ind and the rest of the animal *ingdom is the ability to choose ho% to behave,

rather than @ust to follo% the lo%er instincts (the la% of the @ungle). A human being is also able to

recogni3e past, present and future and to ta*e note of changes occurring over time.

Truth (Love in speech)

Consciousness, creativity, curiosity, discrimination, equality, honesty, integrity,

intuition, natural environment, optimism, quest for knowledge, reason, self-analysis,self-knowledge, self-worth, sense control, spirit of inquiry, synthesis, truthfulness,

unity in thought word and deed, unity in diversity (2)

Values associate" &ith Truth:#ruthfulness& uriosity& !ntuition& uest for *no%ledge&

Determination& Spirit of en'uiry& Self0analysis& Self0a%areness& 5eason& Sincerity& Optimism&

1earlessness& #rust& !ntegrity& Discernment& Accuracy& 1airness& +onesty& Synthesis& 4ustice&

urity.

Unity o thou#ht2 &or" an" "ee"

Love (Using the power of energy)

/ove is not an emotion, affected by the sub0conscious mind, but is a spontaneous, pure reaction

from the heart. !t is the po%er of love %hich causes one person to %ish happiness for another and

ta*e pleasure in their %ell0being. A beneficial energy (love) is directed to%ards the other person.As this energy flo%s through our o%n body first, it also enhances our o%n health. /ove is

unconditional, positive regard for the good of another. !t is giving and unselfish. /ove is essential

if children are to gro% up healthy in mind and body. /ove is the unseen undercurrent binding allthe four values.

Thinking with love is truth

Feeling with love is peaceActing with love is right conduct

Understanding with love is non-violence

When the mind is turned a%ay from selfishness, the =heart= opens, and love flo%s. /ove is energy,

not an emotion, and is inherent in every breath. !t is the motive force of the physical body.

B


5/12

Love

!liss, caring, compassion, dedication, devotion, empathy,friendship, forgiveness,generosity, helping, human dignity, inner happiness, "oy, kindness, patience,

purity,sharing, sincerity, sympathy, tolerance, wisdom (2)

Values associate" &ith Love:Service& Acceptance& Affection& ompassion& onsideration&"mpathy& are& Dedication& atience& 1riendship& 1orgiveness& Devotion& 1orbearance&

;entleness& ;enerosity& !nterdependence& atriotism& Cindness& +umaneness& Selflessness&

Sympathy& #ruth& Sacrifice& Sharing& #olerance& 5everence& #houghtfulness.

Non3Violence (Awakening to the Spirit within ourselves and within all)

1or the non0violent person, the %hole %orld is his family When the former four values are

practised (i.e. the conscious mind is *eenly a%are, love is flo%ing, there is peace and actions are

right) life is lived %ithout harming or violating anything else. !t is the highest achievement of

human living encompassing respect for all life 0living in harmony %ith nature, not hurting bythought, %ord or deed. #he rogramme recognises t%o aspects of non0violence9

i) sychological9 such as compassion for all

ii) social9 such as appreciation of all cultures and religions, and caring for the environment.

6on0violence can be described as universal love. When truth is glimpsed through intuition, love

is activated. /ove is giving, rather than grasping and in allo%ing our stream of desires to subside,

inner peace develops and right conduct is practised. #his results in non0violence i.e. the non0violation of the natural la%s %hich create harmony %ith the environment. 6on0violence relates to

the Spiritual or


6/12

Social: Appreciation of other cultures and religions, rothersisterhood, are of the

environment, iti3enship, "'uality, +armlessness, 6ational A%areness, erseverance, 5espect

for property, Social @ustice.

6on0violence (/ove in understanding)

Appreciation of other cultures and religions, brotherhood, ceiling on desires, citi3enship,

compassion, concern for all life, consideration,co0operation, forgiveness, global

a%areness, good manners, inclusiveness, loyalty, national a%areness, recycling, respectfor property, service to other, social @ustice, sustainable gro%th, universal love, un%illing

to hurt (::)

At the end of the Second World War, in one of his famous speeches, Sir Winston hurchill saidthat no% the threat imposed by the %ar had been averted, E-an*ind can %al* in the sunny

uplands of human eistenceF.

!f he could see the riots over a game of soccer, the rapidly rising crime and suicide rates, and in

the number of lives terminated in the %ombs of unmarried mothers& he %ould loo* in dismay atthe freedom purchased at the price of so many men and %omen cut do%n in their prime.

What have %e done %ith the freedom so dearly purchased? And ho% do %e rise to those

hallo%ed sunny uplands?

We believe that by understanding and living the values listed above, this %orld can become a

place of great beauty and the human family can live at peace in @oy filled communion %ith one

another and %ith nature.

G


7/12

4oo" thou#hts yiel" #oo"ness

!ndividuals8s life depends upon three things 0 his %ords, his thoughts, and his deeds.

Whatever desires one gets, one %ill ehibit them and ta*e them to his mind. 1or getting athought, mind is the basis. #he thought that comes to your mind %ill be eposed to the %orld as

the %ord of the mouth. Once you utter this %ord of your mouth and epose the thought that hascome to your mind, in order that you put it into practice, action comes on. !t is only %hen there is

a harmony bet%een this thought, %ord, and action that man %ill be in a position to recogni3e hiso%n true nature. When one is able to put these three 0 thought, %ord, and action along the right

path, then do %e earn punya (merit from good deeds). #hat is one has to overcome by over

coming the three common sheaths %ith animals ie. Annamaya (ody), ranamaya (/ife0force)and manomaya (mental) %ith i@naamaya (intelligence)leading to Aanandamaya(liss).

#here are five types of human beings (manava) based on practice of values.

The termaanava has t&o meanin#s

#he human0human type are those %ho discharge their prescribed duties in life according to the

various sta"es--&rahmacharya, 'rihastha, Vaanaprastha and Sanyasa (student, householder,forest0d%eller and mendicant)00and lead a pure and sanctified life. Such persons strive to adhere

to the basic human values of #ruth, 5ighteousness, eace and /ove and thereby live up to theirtrue human nature.

#he term maanava (human) has t%o meanings. One is maa (not) nava (ne%H00one %ho is not

ne%. #his means that man has a long history behind him. #he other meaning is9 maa-na-vaone%ho is free from ignorance (maa0ignorance, na0%ithout, va0living). #rue humanness consists of

turning a%ay from evil courses and pursuing right paths in life.

)aanava-daivatvam(human0divine) type& #he human0divine type consists of persons %ho are

a%are of the divinity in them. #hey recognise that the Atma is the real Self and regard the bodyas an instrument for realising the Divine. #hey strive to lead pure and sacred livers, al%ays

entertain pure thoughts and engage themselves in acts of charity and righteousness. #heyconcentrate their minds on the Divine and fill their lives %ith the love of ;od.:)aanava-maanavatvam(human0human)&

>) aanava-daanavatvam (human0demonic)& #his type of human beings follo% evil practices

not only in matters relating to food and recreation, but engage themselves in acts of cruelty andviolence. #hey lead lives bereft of morality and @ustice. #hey are intensely selfish and have no

thought of being helpful to anyone. #he demonic 'uality is identified %ith selfishness and

cruelty. !f righteousness is the mar* of a truly human person, %ic*edness is the mar* of thedemonic being.

B)aanava-pashutvam(human0animal)& #he*aanava-pashutvam (human0animal) type9 #his

type of person is concerned only %ith eating, sleeping and sensuous pleasures. #hese animal

'ualities are described in +indi as +haana, Sonaa, *amaa+ (eating, sleeping and dying). #hesepersons have no higher aims in life. +ence, they lead an animal eistence. #here is only one

thing %hich is %orse than this human0animal eistence.

)aanava-heenatvam (debased human). #hat is the debased human being, %ho %ill go to the

etent of sub@ecting himself to suffering for the purpose of doing harm to others. +e %ill be

prepared to lose both his eyes to see that the other man loses

I


8/12

one. +e %ill do harm to those %ho have done him good. #his is the most degraded type of human

being. #he greatness of a human being does not consist in returning good for good. !t consists of

doing good to one %ho has done him harm. !t is enough if men try to be at least truly human, ifthey cannot rise to the level of the human0divine. -en should see* to live as true human beings.

#hereby they may go to%ards the divine. Whatever studies you may pursue, %hatever degrees

you may ac'uire, never fail to live up to your true human estate. Without developing the truehuman 'ualities, all learning is li*e the ho%ling of @ac*als in a cemetery. ;etting by rote all

*inds of *no%ledge %ithout ma*ing any effort to put even a fraction of it into practice is simply

an infliction on the memory.

ecause human values are not practiced, the %orld is in a mess. #he head and the heart

are t%o important organs in every human being. #houghts that arise in the head are %orldly and

fic*le. #hey are influenced by eternal activities. 5eading, %riting, eating, and earning are allout%ard activities. #hey are the products of the head. All sacred feelings arise from the heart.

Sacred 'ualities li*e compassion, love, sympathy, forbearance, and truth emanate from the heart.

#hey are all called in%ard 'ualities. #he %orld is nothing but a combination of eternal and

internal tendencies. 4ust as a sapling gro%s into a huge tree giving you flo%ers and fruits,li*e%ise, thoughts those are sacred lead to actions that yield fruits of all goodness. -an is

combination of three entities9 the body, the mind, and the Atma (spirit). 1irst comes the body. !tis the instrument of action. #he mind thin*s. #he conscience is the Atma, or spirit that eists as

consciousness. So, human life is a combination of these three aspects9 action, thin*ing, and

consciousness.

!f the body functions independently %ithout consulting the mind and the spirit, the activity

%ill be animal activity (5aanava3pashutvam(.

!f the mind acts independently %ithout coordinating %ith the body and the spirit, the activity

is li*ely to be demonic (5aanava3"aanavatvam(.

!f the spirit acts independently, the actions %ill transcend the body and the mind (aanava-

daivatvam). So the mind has to be controlled by developing the vidya of Annvee*sha*i (atma vidya or

*no%l%dge of self or spiritual *no%ledge) by nurturing the virtues of maithri (omradship)&

Caruna (compassion), -uditha (good0company& sath sang),


9/12

#o attain the guality of Sat%a one has to follo% the advaitic principle to give up the feelings of

E!F and E$ouF& then alone can you understand the glory of that %hich is neither E!F nor E-ine.F

#his does not involve your renouncing everything. #he 5eal #eaching (Vidya) directs that the%orld be dealt %ith, as duty demands, in a spirit of detachment, avoiding entanglement. #he acid

test by %hich an activity can be confirmed as holy or sacred is to eamine %hether it promotes

attachment or avoids bondage. #he acid test to decide %hether an activity is unholy or sinful is toeamine %hether it arises from or promotes greed. #his is the 5eal #eaching.

haracters of ;ood -en9 Source05amayana.

#hey are not fascinated by sensual pleasures.

#hey possess all the best virtues and modes of behaviour.

#hey %ill be happy at the happiness of others& they %ill be sad %hen others are sad.

#hey loo* upon all %ith e'ual affection (maithri).

#hey have no enemies and they are not bothered even if foes eist (


10/12

#hey pic* up 'uarrels %ith others %ith no reason or on no provocation.

#hey develop enmity even to%ards those %ho do good to them.

#heir actions are false& their utterances are false& their dealings of give and ta*e are false.

#heir attitudes are hard& they have hearts of stone. #he peacoc* is charming to behold& its cryis pleasant to hear& but it *ills sna*es. So too %ic*ed men are eager to harm others, andcraving for others= %ives.

#hey relish damaging the reputation of others. #hey revel in evil& they are evil0minded all the

time. #hey are the meanest among men. #hey have no fear of retribution. When they see or

hear about the progress of another, they are possessed by so much envy that they are afflicted%ith unbearable headache. ut %hen others are caught in calamity, they eult over their

sufferings. When others are suffering, they are elated as if they have been cro%ned *ings of

the realm.

#hey are dominated by the ego& they do not have any thought of helping others, even in their

dreamsJ

#heir hearts are the birthplaces of lust, anger and other passions.

#hey have no consideration to%ards parents, preceptors or elders.

#hey feel disgust at the very mention of =good personages= or =;od=. #heir intellects are dull&

their conduct is reprehensible. #hey can be observed in large numbers during the Caliyuga.

So &hen &e &ant to 0no& ho& valueless people have %ecome over the years one o thelatest e6amples is cruciication o 7esus!

At that time, the priests of the holy temples of 4erusalem had become corrupt and

commerciali3ed. #hey had deteriorated into proud and selfish men. 4esus condemned them and

tried to root out the evil practices. 1or, all forms %ere in the eyes of 4esus, Divine 1orms and hecould not tolerate any action %hich belied this status. So, %hen as*ed by people %ho he %as, he

could reply, M! and my 1ather are One.M 4esus tried to teach everyone the 1atherhood of ;od and

the rotherhood of -an.#radition0minded and egoistic men considered 4esus a false prophet and they tried by every

means to th%art his mission. 4esus, ho%ever, did not %aver. 1aced %ith opposition, he continued

to be an eample of living #ruth, and to purify society. -any disciples, follo%ed 4esus butthroughout history, it has been the eperience that disciples ho%ever close are seldom fully

dedicated. -ost are only part0time devotees. 4esus had 2: disciples, most of %hom had faith in

him and lived his teachings. ut, 4udas yielded to greed. +e betrayed his -aster for a mere >N

coins.!e could not find "oy in life after this treachery#+is mind gave him no peace. +e had tosee* refuge in suicide.

$etrayal by people who pretend to adore is happening since ages#orrupt, greedy and selfish

people spread falsehoods about their o%n -asters. We hear of a 4udas, :NNN years ago. ut in the

2N


11/12

ali A"e, people are obsessed %ith money and 4udases have multiplied. #hey see* to amass

paltry riches %hereas good character, good conduct and *no%ledge of ;od are the three real

treasures to be gathered. /and and buildings, silver and gold, dollars and other currencies aretemporary and trivial. #hey are possessions only until life lasts. ut those three treasures %ill

stay on, sustain and strengthen you until you attain union %ith the !nfinite.

Decline o Truth an" ri#htenous

Fosterin# or 1rotectin# Sathya (Truth) an"%harma(right action)

#o safeguard the nation Sathya andharma have to be protected only. #hese t%o %ill protect all.

;iving up #ruth and right conduct, educated persons, in the name of country and nation, are

undermining the country. !t is more vital to cultivate virtues than go after scholarship or other

possessions of a transient nature.!t is a pity that even the elders, lured by modernity, are follo%ing occidental %ays, giving up

their o%n ancient culture. !t is no %onder the younger generation is follo%ing their eample.

/eaders, parents and teachers are not setting the right eample to young people. Our ancients led

eemplary, noble lives because of their practice of virtue. #hey pursued the fourPurusharthas(goals of life) and shared the benefits and @oys derived therefrom %ith others. $oung people

today indulge in all sorts of practices. Of the four urusharthas00Dharma, Artha, ama and*oksha--they have given up harma and *oksha and are only pursuing Artha (material

%elfare) andama (sensual desires). As a conse'uence, disorder and insecurity have gro%n in

society. #he loss of peace and security is the direct result of forgetting #ruth and 5ighteousness.We should notforget our ancient culture. #his is the very life0breath of haratiyas. harat has

offered to the %orld the gems of this culture. Samskriti re.ers to the process of refinement of

every ob@ect before it is made fit for human use. 1or eample, paddy has to be converted into

coo*ed rice before it is fit for consumption. !n the process it undergoes many changes andac'uires added value. /i*e%ise, man should not remain in the state in %hich he %as born. +e

should manifest his inherent divinity. Students should therefore try to ac'uire, in addition to

academic *no%ledge, 'ualities li*e humility and discrimination, %hich %ill help them to becomefull0fledged human personalities. As a seed finds fulfilment in a fruit0bearing tree, man should

find fulfilment in a purposeful life.

8ri#in o %o"y: /isten to the story of the origins of the body, %hich clarifies the mystery. #hebody is primarily indebted for its emergence to the food (Anna) that the parents consume, is it

not? Where did that Anna come from? 1rom the earth0element9 the grains and other materials

%hich gre% on the earth. And the earth? #he rithvi0element? !t evolved from 4alatath%am, theWater0element. #racing bac*, %e find that the 4alatath%am emerged from Agni or the fire0

element, the Agni from ayu, the ayu from Aa*aasa and the Aa*aasa from the -aya of

;odheadJ #hat -aya is merely -y apparel.M

M-y apparel, %hich ! %illed and folded around -e became Aa*aasa, the Aa*aasa gottransformed into aayu, the aayu changed into Agni, the Agni into 4ala, the 4ala became rithvi

or earth, the "arth gre% grains of food, the food developed into the bodyJ So, it is clear, is it not,

that the Deha too is -yself? Why doubt this?M (Source9;eetha)

22


12/12

Be&are o these to inculcate #oo" virtues:

)! e al%ays on the alert against the four sins, %hich the tongue is prone to commit9

i. Spea*ing falsehoodii. Spea*ing ill of others

iii. ac*biting andiv. #al*ing too much.

!t is best to attempt to control these tendencies.

9! #ry to prevent the five sins that the body commits9 Cilling, adultery, theft, drin*ing intoicants

and the eating of flesh. !t is a great help for the highest life if these also are *ept as far a%ay as

possible.

! One must be al%ays vigilant, %ithout a moment=s carelessness, against the eight sins that

the mind perpetrates9 Camam or craving& Crodham or anger& /obham or greed& -oham

or attachment& impatience& hatred, egoism, pride. -an=s primary duty is to *eep all thesethings at a safe distance from him.

2:

Documents

Indian Values 2014