Peace of Mind and Mental Health

 चिता चिंता समाप्रोक्ता बिंदुमात्रं विशेषता।
सजीवं दहते चिंता निर्जीवं दहते चिता॥

Chitā chintā samāproktā bindumātraṃ viśeṣatā |
Sajīvaṃ dahate chintā nirjīvaṃ dahate chitā ||

This is a verse from the book “Subhashita Ratna Bhandagara” a collection of more than 10,000 subhashitas, arranged subject-wise. Subhashitas are short, memorable Sanskrit verses that mean "well-spoken" or "good advice". They act as nuggets of wisdom, maxims, and moral lessons. These subhashitas have been compiled by Shri Kashinath Sharma from Sanskrit literature.

Word meaning:

​Chitā (चिता): Funeral pyre
​Chintā (चिंता): Worry / Anxiety
​Samāproktā (समाप्रोक्ता): Said to be equal / identical
​Bindumātraṃ (बिंदुमात्रं): Only a dot (anusvāra)
​Viśeṣatā (विशेषता): The difference / distinction
​Sajīvaṃ (सजीवं): The living person
​Dahate (दहते): Burns
​Nirjīvaṃ (निर्जीवं): The non-living / dead

Meaning: 

​"A funeral pyre (Chitā) and worry (Chintā) are said to be almost identical, differing only by a single dot (bindu). However, worry burns the living, whereas the funeral pyre burns only the dead."

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Education - the Indian worldview

According to UNICEF, "Quality education is a child's right." In India, education is a fundamental right for children aged 6 to 14, guaranteed by the Right to Education (RTE) Act. And Kerala offers one of the highest-quality and most equitable education systems in India.

According to Google, "The primary objective of quality education in India is to ensure the holistic development of every child, enabling them to acquire functional literacy, critical thinking, and essential life skills. It empowers children to break the cycle of poverty, secure meaningful employment, and become active, contributing members of a democratic society."

As one would notice, most of the above lead to material growth, which looks great on people. However, in reality, it can lead to disparities in wealth accumulation, over-consumption, affect the environment, cultural erosion, and slowly the "I" factor rises above the "We".

Hence the following FOUR 'BHAVAS' - to be cultivated ( or to be self-discovered) in a Child:

In the Indian scriptural tradition, a child's education is not limited to acquiring knowledge or skills. It is about cultivating bhāvas (inner attitudes, relationships, and ways of being) that help the individual grow into a balanced, compassionate, courageous, and spiritually aware human being.

The four bhāvas that are emphasized across the Vedas, Upanishads, Itihāsas, Purāṇas, Dharmaśāstras, and the Bhagavad Gītā are :

1. Mātṛbhāva (Mother Principle) – The Foundation (Ādhāra) is the DHARMIC aspect of parenting (here DHARMA is defined as the COSMIC ORDER), which means cultivating the qualities represented by the mother—love, nurturing, compassion, security, care, gratitude, and emotional connectedness.
   
   • Children learn:
     ✓ Unconditional love
     ✓ Compassion and empathy
     ✓ Trust and emotional security
     ✓ Kindness and service
     ✓ Gratitude for those who nurture life
     
   • Scriptural Sources :
     ✓ Taittirīya Upaniṣad (Śikṣāvallī): "Mātṛ Devo Bhava" — "Regard your mother as God."
     ✓ Mahābhārata: Repeatedly describes the mother as the child's first teacher and the highest object of reverence.
     ✓ Manusmṛti: Emphasizes the exalted place of the mother in a child's life.
     
2. Pitṛbhāva (Father Principle) – Courage, Strength, and Character, which means developing discipline, responsibility, courage, perseverance, integrity, leadership, and protection in the child.
   
   • Children learn:
     ✓ Courage (Śaurya)
     ✓ Strength and vigor (Vīrya)
     ✓ Self-discipline
     ✓ Responsibility
     ✓ Duty (Dharma)
     ✓ Resilience in adversity
     
   • Scriptural Sources
     ✓ Bhagavad Gītā 2.3: Krishna urges Arjuna to abandon weakness and arise with courage.
     क्ल‍ैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ - "O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy."
     ✓ Bhagavad Gītā 3.19 & 18.47: Performing one's duty with dedication.
     तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्‍नोति पूरूषः ॥ - "Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme."
     श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्‍नोति किल्बिषम् ॥ - "It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions."
     ✓ Rāmāyaṇa: Lord Rama exemplifies obedience, responsibility, courage, and righteous conduct.
     
3. Mitrabhāva (Spirit of Friendship) – Living with Society. This means developing healthy relationships with friends, relatives, neighbors, society, and all living beings.
   
   • Children learn:
     ✓ Cooperation
     ✓ Respect for diversity
     ✓ Teamwork
     ✓ Friendship
     ✓ Social responsibility
     ✓ Compassion for all beings
     
   • Scriptural Sources
     ✓ Rig Veda 10.191: "Move together, speak together, let your minds be in harmony."
     सं ग॑च्छध्वं॒ सं व॑दध्वं॒ सं वो॒ मनां॑सि जानताम् ।
     ✓ Maitrī Upaniṣad: Promotes friendship and harmony among beings.
     ✓ Yoga Sūtras (1.33): Patañjali recommends Maitrī (friendliness) as the first attitude for inner peace.
     मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥
     ✓ Mahā Upaniṣad: "Vasudhaiva Kuṭumbakam" — "The whole world is one family."
     
4. Ācāryabhāva / Īśvarabhāva (Teacher and Divine Principle), meaning reverence for wisdom, teachers, truth, learning, and ultimately the Divine present in all existence.
   
   • Children learn:
     ✓ Humility
     ✓ Love for knowledge
     ✓ Self-inquiry
     ✓ Reverence for teachers
     ✓ Spiritual awareness
     ✓ Seeing the Divine in all beings
     
   • Scriptural Sources
     ✓ Taittirīya Upaniṣad: "Ācārya Devo Bhava" — "Regard your teacher as God."
     ✓ Muṇḍaka Upaniṣad (1.2.12): One should approach an enlightened teacher with humility to gain true knowledge.
     परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥
     ✓ Bhagavad Gītā 4.34: "Approach the wise with humility, inquiry, and service; they will impart knowledge."
     तद्विद्धि प्रणिपातेन परिप्रश्न‍ेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ - "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."
     ✓ Bhagavad Gītā 6.29: The realized person sees the Divine equally in all beings.
     सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ - " A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere."

The Four Bhāvas Together

Together, these four bhāvas nurture the complete development of a child:
✓ Mātṛbhāva builds emotional security, love, and compassion.
✓ Pitṛbhāva develops courage, discipline, responsibility, and character.
✓ Mitrabhāva cultivates friendship, cooperation, social harmony, and respect for all.
✓ Ācāryabhāva / Īśvarabhāva awakens wisdom, humility, lifelong learning, and spiritual consciousness.

In the Indian worldview, education (śikṣā) is not merely the transmission of information but the formation of character. These four relationships—Mother, Father, Friend/Society, and Teacher/Divine—together prepare a child to become a compassionate individual, a responsible citizen, and a seeker of truth. They represent the harmonious integration of the emotional, moral, social, intellectual, and spiritual dimensions of human life.

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Friendship - A Vedantic Perspective

Wikipedia says, “Friendship is a voluntary, mutual bond of affection, trust, and support between individuals.” The Cambridge Dictionary describes it as “a situation in which two people are friends.” Vedanta looks at friendship from the concept of humans bonding with each other at different levels (kosha). There are five levels, and they are called “Pancha-Koshas”.

The Pancha-koshas are :

1. Annamaya kosha (body - world or matter level),
2. Pranamaya kosha (vital energy or life-force level),
3. Manomaya kosha (emotion/mind level),
4. Vijnanamaya kosha (intellect/discrimination level), and
5. Anandamaya kosha (bliss - ETERNAL CONCIOUSNESS - awareness level).

Most friendships in our life happen at the annamaya, pranamaya, or manomaya level. eg. neighbourhood, classroom, sports, etc. These are very much real; however, they are circumstantial. The bonds can loosen with changing circumstances. Many a time we say “I failed my friend”; however, it is not failure, it is simply what happens at that level(nature of the level).

Intellectual friendships (Vijnanamaya bonding) are deeper and stronger. Intellect is closer to the Self. When two people reason together, they question each other, seeking truth together; they touch something more permanent than the typical emotion or habit. At this level, the friendship lasts longer and is stronger, firmer. However, intellectual friendships remain at an ego-to-ego level, hence has its limits!

The deepest friends are the ones who are at the Anandamaya level - Satsang. Satsang is a Sanskrit term derived from two roots: sat, meaning “true,” and sangha, meaning community, company, or association. Hence, as per Vedanta, friendships formed out of Satsang go much further than intellectual ones. The friendship is oriented towards Self-knowledge; hence, two people are not exchanging ideas, rather they are pointing each other towards the same Atman(Self).

“The foundation of all Worldly projection is ETERNAL CONSCIOUSNESS or ATMAN” is the cornerstone of Vedanta.

This is profound intuition. Vedanta explains :

The world or universe as we experience it is a mental-intellectual construct. The world in which we are awake is a projection that happens through buddhi(intellect) and manas(mind). Without the discriminating intellect, the world cannot be experienced.

Hence, the apparent world rests on intellectuality. However, Vedanta would add that intellect itself rests on pure Consciousness (Chit) - which is Brahman(the ultimate Reality, the Absolute). This is what one experiences at the Anandamaya kosha level.

To conclude, friendship formed out of Satsang is eternal, thus everlasting and Divine…….

***The word “Brahman” is derived from the root brh or brahm together with the suffix “man”. Both the roots brh and brmh mean to grow, to be great, to increase, to expand, etc. The suffix “man” denotes unlimitedness. Hence, the derivative meaning of the word “brahman” is that which is the greatest of all, or which has grown unlimitedly. If the meaning of the word is analysed, then it becomes clear that brahman is “nitya–suddha–buddha–mukta–svabhava” (i.e., eternal, pure, conscious and free).

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Essential learning for today’s world

 An excerpt from The GOSPEL of Sri Ramakrishna Paramahamsa…..

How to deal with the wicked

A DEVOTEE: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

MASTER: "A man living in society should make a show of tamas to protect himself from evil-minded people.  But he should not harm anybody in anticipation of harm likely to be done to him. 

Parable of the snake

"Listen to a story.  Some cowherd boys used to tend their cows in a meadow where a terrible, poisonous snake lived.  Everyone was on the alert for fear of it.  One day, a brahmachari was going along the meadow.  The boys ran to him and said: 'Revered sir, please don't go that way.  A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari.  'I am not afraid of the snake.  I know some mantras.' So saying, he continued on his way along the meadow.  But the cowherd boys, being afraid, did not accompany him.  In the meantime, the snake moved swiftly toward him with upraised hood.  As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm.  The brahmachari said: 'Look here.  Why do you go about doing harm? Come, I will give you a holy word.  By repeating it you will learn to love God.  Ultimately, you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life.  The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody'.  As he was about to depart, the brahmachari said, 'I shall see you again.'

"Some days passed and the cowherd boys noticed that the snake would not bite.  They threw stones at it.  Still it showed no anger; it behaved as if it were an earthworm.  One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away.  The snake vomited blood and became unconscious.  It was stunned.  It could not move.  So, thinking it dead, the boys went their way. 

"Late at night the snake regained consciousness.  Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move.  Many days passed.  The snake became a mere skeleton covered with a skin.  Now and then, at night, it would come out in search of food.  For fear of the boys it would not leave its hole during the day-time.  Since receiving the sacred word from the teacher, it had given up doing harm to others.  It maintained its life on dirt, leaves, or the fruit that dropped from the trees. 

"About a year later the brahmachari came that way again and asked after the snake.  The cowherd boys told him that it was dead.  But he couldn't believe them.  He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated.  He found his way to the place and, searching here and there, called it by the name he had given it.  Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence.  'How are you?' asked the brahmachari.  'I am well, sir', replied the snake.  'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm any body.  So I have been living only on leaves and fruit.  Perhaps that has made me thinner.'

"The snake had developed the quality of sattva; it could not be angry with anyone.  It had totally forgotten that the cowherd boys had almost killed it. 

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state.  There must be some other reason.  Think a little.' Then the snake remembered that the boys had dashed it against the ground.  It said: 'Yes, revered sir, now I remember.  The boys one day dashed me violently against the ground.  They are ignorant, after all.  They didn't realize what a great change had come over my mind.  How could they know I wouldn't bite or harm anyone?' The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself.  I asked you not to bite, but I didn't forbid you to hiss.  Why didn't you scare them by hissing?'

"So you must hiss at wicked people.  You must frighten them lest they should do you harm.  But never inject your venom into them.  One must not injure others. 

"In this creation of God there is a variety of things: men, animals, trees, plants.  Among the animals some are good, some bad.  There are ferocious animals like the tiger.  Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous.  Likewise, among human beings, there are the good and the wicked, the holy and the unholy.  There are some who are devoted to God, and others who are attached to the world. 

If you want to read more http://belurmath.org/gospel/

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Mrityunjaya Stotram

(Rishi Markandeya is supposed have composed this)

rudraṁ paśupatiṁ sthāṇuṁ nīlakaṇṭhamumāpatim |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 1 ||
nīlakaṇṭhaṁ kālamūrtiṁ kālajñaṁ kālanāśanam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 2 ||
nīlakaṇṭhaṁ virūpākṣaṁ nirmalaṁ nilayapradam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 3 ||
vāmadēvaṁ mahādēvaṁ lōkanāthaṁ jagadgurum |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 4 ||
dēvadēvaṁ jagannāthaṁ dēvēśaṁ vr̥ṣabhadhvajam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 5 ||
gaṅgādharaṁ mahādēvaṁ sarvābharaṇabhūṣitam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 6 ||
tryakṣaṁ caturbhujaṁ śāntaṁ jaṭāmakuṭadhāriṇam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 7 ||
bhasmōddhūlitasarvāṅgaṁ nāgābharaṇabhūṣitam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 8 ||
anantamavyayaṁ śāntaṁ akṣamālādharaṁ haram |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 9 ||
ānandaṁ paramaṁ nityaṁ kaivalyapadadāyinam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 10 ||
ardhanārīśvaraṁ dēvaṁ pārvatīprāṇanāyakam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 11 ||
pralayasthitikartāramādikartāramīśvaram |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 12 ||
vyōmakēśaṁ virūpākṣaṁ candrārdhakr̥taśēkharam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 13 ||
gaṅgādharaṁ śaśidharaṁ śaṅkaraṁ śūlapāṇinam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 14 ||
anāthaḥ paramānandaṁ kaivalyaḥpadagāminam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 15 ||
svargāpavargadātāraṁ sr̥ṣṭisthityantakāraṇam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 16 ||
kalpāyurdēhi mē puṇyaṁ yāvadāyurarōgatām |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 17 ||
śivēśānāṁ mahādēvaṁ vāmadēvaṁ sadāśivam |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 18 ||
utpattisthitisaṁhārakartāramīśvaraṁ gurum |
namāmi śirasā dēvaṁ kiṁ nō mr̥tyuḥ kariṣyati || 19 ||
mārkaṇḍēyakr̥taṁ stōtraṁ yaḥ paṭhēcchivasannidhau |
tasya mr̥tyubhayaṁ nāsti nāgnicaurabhayaṁ kvacit || 20 ||
śatāvartaṁ prakartavyaṁ saṅkaṭē kaṣṭanāśanam |
śucirbhūtvā paṭhēt stōtraṁ sarvasiddhipradāyakam || 21 ||
mr̥tyuñjaya mahādēva trāhi māṁ śaraṇāgatam |
janmamr̥tyujarārōgaiḥ pīḍitaṁ karmabandhanaiḥ || 22 ||
tāvakastvadgataḥ prāṇastvaccittō:’haṁ sadā mr̥ḍa |
iti vijñāpya dēvēśaṁ tryambakākhyamanaṁ japēt || 23 ||
namaḥ śivāya sāmbāya harayē paramātmanē |
praṇataklēśanāśāya yōgināṁ patayē namaḥ || 24 ||

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An important lesson for today’s world

 

An excerpt from The GOSPEL of Sri Ramakrishna Paramahamsa…..

How to deal with the wicked

A DEVOTEE: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

MASTER: "A man living in society should make a show of tamas to protect himself from evil-minded people.  But he should not harm anybody in anticipation of harm likely to be done him. 

Parable of the snake

"Listen to a story.  Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived.  Everyone was on the alert for fear of it.  One day a brahmachari was going along the meadow.  The boys ran to him and said: 'Revered sir, please don't go that way.  A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari.  'I am not afraid of the snake.  I know some mantras.' So saying, he continued on his way along the meadow.  But the cowherd boys, being afraid, did not accompany him.  In the mean time the snake moved swiftly toward him with upraised hood.  As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm.  The brahmachari said: 'Look here.  Why do you go about doing harm? Come, I will give you a holy word.  By repeating it you will learn to love God.  Ultimately you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life.  The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody'.  As he was about to depart, the brahmachari said, 'I shall see you again.'

"Some days passed and the cowherd boys noticed that the snake would not bite.  They threw stones at it.  Still it showed no anger; it behaved as if it were an earthworm.  One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away.  The snake vomited blood and became unconscious.  It was stunned.  It could not move.  So, thinking it dead, the boys went their way. 

"Late at night the snake regained consciousness.  Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move.  Many days passed.  The snake became a mere skeleton covered with a skin.  Now and then, at night, it would come out in search of food.  For fear of the boys it would not leave its hole during the day-time.  Since receiving the sacred word from the teacher, it had given up doing harm to others.  It maintained its life on dirt, leaves, or the fruit that dropped from the trees. 

"About a year later the brahmachari came that way again and asked after the snake.  The cowherd boys told him that it was dead.  But he couldn't believe them.  He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated.  He found his way to the place and, searching here and there, called it by the name he had given it.  Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence.  'How are you?' asked the brahmachari.  'I am well, sir', replied the snake.  'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm any body.  So I have been living only on leaves and fruit.  Perhaps that has made me thinner.'

"The snake had developed the quality of sattva; it could not be angry with anyone.  It had totally forgotten that the cowherd boys had almost killed it. 

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state.  There must be some other reason.  Think a little.' Then the snake remembered that the boys had dashed it against the ground.  It said: 'Yes, revered sir, now I remember.  The boys one day dashed me violently against the ground.  They are ignorant, after all.  They didn't realize what a great change had come over my mind.  How could they know I wouldn't bite or harm anyone?' The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself.  I asked you not to bite, but I didn't forbid you to hiss.  Why didn't you scare them by hissing?'

"So you must hiss at wicked people.  You must frighten them lest they should do you harm.  But never inject your venom into them.  One must not injure others. 

"In this creation of God there is a variety of things: men, animals, trees, plants.  Among the animals some are good, some bad.  There are ferocious animals like the tiger.  Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous.  Likewise, among human beings, there are the good and the wicked, the holy and the unholy.  There are some who are devoted to God, and others who are attached to the world. 

 

If you want to read more http://belurmath.org/gospel/

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Coaching for Confidence and Success

Constructive coaching has disappeared from the most of the indian society in today's fast world. When a child grows up he or she is constantly pumped with information all around,something which the individual has no control on. A lot of these gained knowledge may not have any facts or data to back the information. A lot of times when the child asks their parents for the basis of this information or say a ritual, he or she is rebuked and ordered to just abide by the elder's instructions.

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