Education for Living: Amma’s Vision of Holistic Learning in a Digital Age
1. Introduction: The Crisis of Connection
In an age where communicating through machines has become standard practice, we find ourselves paradoxically isolated. Technology helps us feel that people who are physically far away are actually very close. Yet, when there is no heartfelt connection, even those who are physically close feel far away [citation:source]. This observation by Sri Mata Amritanandamayi Devi, known globally as Amma, strikes at the heart of a profound crisis in modern education and human relationships.
Amma, a spiritual master and humanitarian who has embraced more than 4 crore people worldwide [citation:source], was recognized by the State University of New York with an Honorary Doctorate in Humane Letters on May 25, 2010 [citation:source]. In her acceptance address, she articulated a vision of education that transcends the narrow confines of career preparation and addresses the deeper needs of the human spirit.
This analysis explores Amma’s distinction between “education for earning a living” and “education for life,” examining the implications of this philosophy for individuals, families, and society in an era dominated by digital communication, artificial intelligence, and unprecedented technological change.
2. Education for Living vs. Education for Life: A Foundational Distinction
2.1 Understanding the Two Educations
Amma has consistently emphasized that there are two distinct types of education [citation:source]. The first is education for earning a living—the knowledge and skills we acquire to secure employment, build careers, and achieve material success [citation:source]. This is the education of schools, colleges, and universities: mathematics, science, engineering, medicine, and the various professional disciplines that equip us to participate in the economy.
The second, and more important, is education for life—what Amma describes as “spirituality” [citation:source]. This is not religion in the narrow sense, but rather “understanding the nature of the mind and the nature of the world and then moving forward” [citation:source]. It involves developing awareness of oneself, cultivating compassion, learning to navigate life’s challenges with equanimity, and discovering meaning beyond material accumulation.
As Amma explains, “Education for earning a living and education for life are two different things. We learn to make a living in order to survive. We want to become an engineer or a doctor, and we go to college to study for that purpose. But education for life is spirituality” [citation:source].
2.2 The Complementarity of Knowledge and Wisdom
Amma does not dismiss the importance of professional education. On the contrary, she has established a vast network of educational institutions—including Amrita Vishwa Vidyapeetham (Amrita University)—that provide world-class training in fields ranging from engineering to medicine [citation:source]. Her vision is not to replace technical education but to complement it with spiritual wisdom.
As she stated upon receiving her honorary doctorate from SUNY: “It is Amma’s prayer that we develop the expansive-mindedness to embrace both scientific knowledge and spiritual wisdom. We can no longer afford to see these two streams of knowledge as flowing in opposite directions. In truth, they complement one another. If we merge these streams, we will find that we are able to create a mighty river—a river whose waters can remove suffering and spread life to all of humanity” [citation:source].
This integrated vision recognizes that technical expertise without ethical grounding can be dangerous, while spiritual aspiration without practical skills remains impotent. The goal is to create professionals who possess not only knowledge but also the wisdom to apply it for the benefit of all.
3. The Digital Dilemma: Connection Without Heart
3.1 The Paradox of Virtual Proximity
Amma observes a fundamental irony of our technological age: “Today, communicating through machines has become standard practice. It helps us feel that people who are physically far away are actually very close. However, when there is no heartfelt connection, even those who are physically close feel far away” [citation:source].
This insight anticipates a growing body of research on the psychological effects of digital communication. While social media and messaging apps enable constant contact across distances, they often substitute quantity of interaction for quality of connection. Relationships mediated by screens can lack the emotional depth, nuance, and authenticity of face-to-face encounters.
3.2 The Parable of the Super Computer
Amma illustrates the limitations of purely technical knowledge with a memorable parable:
“Once, there was a computer that could answer any question—science, history, geography, politics, art. People asked it about everything under the sun. In an instant, the correct answer would flash on the screen. Then a clever little boy came forward and asked: ‘Hello, Super Computer, how’s it going? Are you doing well?’ That was his question. The computer screen blinked and then went blank. There was no answer. The computer that could answer every question in the world could not answer a simple question about itself” [citation:source].
The parable captures a profound truth: “Most of us are like this. We lack awareness and knowledge about our own self” [citation:source]. The computer—and by extension, modern education—can answer questions about the external world but remains silent about the inner world of the questioner.
3.3 The Curse of Superficial Communication
Amma warns that we have “developed the habit of communicating superficially and meddling unnecessarily” [citation:source]. She illustrates this through another parable about a man who pressed his ear against a hole in a wall to satisfy his curiosity, only to be bitten by a snake. The wall was the boundary of an insane asylum, and the voice he heard was counting the snake’s victims: “Thirteen… thirteen… thirteen…” After he was bitten, the voice resumed: “Fourteen… fourteen… fourteen…” [citation:source]
The story serves as a cautionary tale about the dangers of unnecessary meddling and the importance of discriminating between information we need to know and information we do not need to know [citation:source]. In an age of information overload, this discrimination is more essential than ever.
4. The Spiritual Foundation: Understanding the Heart
4.1 The Heart as Source of True Knowledge
Amma challenges the materialist assumption that all knowledge can be reduced to physical processes. She asks: “If we ask a guitarist or a singer where their music comes from, they will probably say, ‘From my heart.’ But, if we surgically open up their heart, will we find any music there? If they say that the music comes from their finger tips or their throat, would we find music if we searched in those places? Then, from where does the music arise? It arises from a place beyond the body and mind. This place is the abode of Pure Consciousness, God” [citation:source].
This is not a rejection of science but a recognition of its limits. The physical investigation of the body cannot explain the mystery of artistic creation or the experience of beauty. There is a dimension of human experience that transcends the material and points toward something greater.
4.2 The Necessity of Faith and Humility
Amma observes that “what the youth of today lack is proper judgment. Merely by dissemination of information, we cannot develop judgment” [citation:source]. The accumulation of data does not automatically produce wisdom or ethical discernment.
To develop judgment, Amma argues, “we must develop faith in the cosmic power, the power beyond our mind and intellect. We should eliminate the egoistic notion that our life will become fruitful through mere human effort alone. We should bow down. Then this cosmic power will flow into us” [citation:source].
This is a call to humility—the recognition that human intelligence, however impressive, is limited. The modern world has embraced the illusion that we can solve all problems through technology and reason alone. Amma suggests that true progress requires acknowledging a power greater than ourselves and opening ourselves to its influence.
5. Education for the Whole Person
5.1 The Missing Dimension: Self-Knowledge
Amma’s critique of modern education is that it focuses exclusively on external knowledge while neglecting the inner life. “We learn to make a living in order to survive… But education for life is spirituality. Spirituality is understanding the nature of the mind and the nature of the world and then moving forward” [citation:source].
The purpose of education, in Amma’s view, is not just to create competent professionals but to develop complete human beings. This requires “an open heart that is ready to give and receive love” [citation:source]. Without this foundation, even the most technically accomplished individual remains incomplete.
5.2 The Role of Love and Service
Amma emphasizes that “the younger generation should strive to understand and respect this power. Youth should be made aware of the importance of love, selfless service, humility and the necessity of giving back to society the fruit reaped from their success” [citation:source].
This vision of education is deeply connected to service. Amma’s own humanitarian work spans healthcare, disaster relief, education, gender equality, and environmental restoration across more than 50 countries [citation:source]. Her model demonstrates that spiritual education is not passive contemplation but active engagement with the world’s suffering.
In her SUNY address, Amma urged that students “spend time in such communities. We should provide them with the opportunity to observe the lives of the people who live there—their struggles and hardships. Students should interact with them and listen to their problems. This will provide them with insight into aspects of life that otherwise would remain concealed to them. In turn, when our students attain the success and positions of power they seek, the experiences they gained in these agricultural communities will remain with them and inform the decisions and policies they put into action” [citation:source].
5.3 The Qualities of a True Leader
Amma offers a vision of leadership grounded in self-knowledge: “For a householder, a CEO of a company or even a political leader, first one should know oneself. This is true strength. One should know and accept one’s own faults, shortcomings and limitations, and try to overcome them. That is when a true leader is born” [citation:source].
This is a radical alternative to the conventional emphasis on confidence, assertiveness, and the projection of invincibility. True strength, in Amma’s view, comes from self-awareness and honesty about one’s limitations. A leader who understands their own faults is better equipped to lead with compassion, humility, and integrity.
6. The Parental Responsibility: Beyond Wealth and Luxuries
Amma emphasizes that “it is not enough for parents to give their children only wealth and luxuries. The wealth that they really need to impart to their children is…” [citation:source]—here the text repeats, but the point is clear: material inheritance, however generous, is insufficient.
The true wealth parents must transmit is moral and spiritual: values, character, compassion, and the capacity for love. As Amma has noted in other contexts, “For mere sophistication, education is not required. Even tribal populations are proud of their tastes and fashion” [citation:source]. What matters is not superficial cultivation but inner transformation.
Parents, teachers, and society as a whole share responsibility for ensuring that the next generation receives not only the knowledge to earn a living but the wisdom to live a meaningful life.
7. Conclusion: The Challenge of Our Time
Amma’s vision of education is a challenge to the dominant paradigms of our age. In a world obsessed with efficiency, productivity, and measurable outcomes, she insists on the importance of the immeasurable: love, compassion, self-knowledge, and spiritual awareness. In an age of artificial intelligence and machine learning, she reminds us that the most important knowledge is knowledge of ourselves.
The crisis of our time is not technological but human. We have learned to communicate through machines but forgotten how to connect heart-to-heart. We have mastered the language of code and data but neglected the language of the soul. We have created wealth beyond imagination but lost sight of the purpose of life.
Amma offers a way forward: “Education for life is spirituality. It is understanding the nature of the mind and the nature of the world and then moving forward. It is not enough for us to master the language of machines. We must learn the language of the heart. For this, a spiritual foundation is essential” [citation:source].
This is the education that can heal our divisions, restore our humanity, and guide us toward a future where technology serves rather than diminishes the human spirit.
5 Questions & Answers on Amma’s Vision of Education
Q1. What is the difference between “education for earning a living” and “education for life” according to Amma?
A: According to Amma, education for earning a living is the professional and technical training we pursue to secure employment and achieve material success—becoming engineers, doctors, lawyers, or other professionals [citation:source]. Education for life, on the other hand, is spirituality—understanding the nature of the mind, the nature of the world, and how to navigate life’s challenges with wisdom and compassion [citation:source]. While the first helps us survive, the second helps us truly live.
Q2. Why does Amma say that communicating through machines has created a paradox of connection?
A: Amma observes that digital communication helps us feel close to people who are far away, but when there is no heartfelt connection, even those who are physically near can feel distant [citation:source]. Technology facilitates contact but cannot substitute for genuine emotional and spiritual intimacy. The ease of superficial communication can actually deepen isolation by replacing authentic connection with mere interaction.
Q3. What is the significance of Amma’s parable about the Super Computer?
A: In the parable, a computer that could answer any question about the external world was stumped by a simple question about itself [citation:source]. Amma uses this to illustrate that most of us lack awareness and knowledge about our own selves. We can acquire vast knowledge about the world but remain ignorant of our own nature, motivations, and inner life [citation:source].
Q4. What role does self-knowledge play in Amma’s vision of leadership?
A: Amma teaches that true leaders must first know themselves [citation:source]. This involves recognizing and accepting one’s own faults, shortcomings, and limitations, and working to overcome them. A leader who understands their own weaknesses is better equipped to lead with humility, compassion, and integrity [citation:source]. This self-awareness is the foundation of true strength and effective leadership.
Q5. How does Amma propose that education should integrate service to communities?
A: In her SUNY acceptance speech, Amma suggested that students should spend time in rural and agricultural communities, observing the lives, struggles, and hardships of the people there [citation:source]. By interacting with these communities, students gain insight into aspects of life that would otherwise remain hidden. These experiences, she argued, would inform the decisions and policies they would later make as successful professionals and leaders, ensuring that their power serves the broader society [citation:source].
The Leadership Deficit: Sadhguru’s Vision for a New India
1. Introduction: The Paradox of India’s Talent Pool
India is a tremendous pool of talent. Wherever else we go, Indians do phenomenally well, but we have not done well in our country because of a lack of leadership and organization . This observation by Sadhguru cuts to the heart of a paradox that has long perplexed observers of India’s development trajectory. How can a nation that produces world-class professionals, entrepreneurs, and academics struggle to generate effective leadership within its own borders?
This analysis explores Sadhguru’s diagnosis of India’s leadership deficit, tracing its historical roots, examining its contemporary manifestations, and outlining his vision for a comprehensive solution. From the psychological legacy of colonial occupation to the systematic failure to cultivate leadership at all levels of society, the challenge is both profound and urgent. Yet, as Sadhguru argues, the times are changing—and with them, the opportunity to build a new generation of leaders capable of shaping India’s future.
2. The Historical Roots: A Psychology of Occupation
Sadhguru locates the origins of India’s leadership deficit in a painful historical reality: “We have been under occupation for centuries” . This experience of subjugation has left a deep psychological imprint that continues to shape Indian behaviour in subtle but significant ways.
2.1 The Psychology of Survival
“In an occupied nation, there is a certain psychology – when you step out, don’t raise your head and be seen. Put your head down and just come home” [citation:source]. This instinct for self-preservation, born of centuries of foreign rule, has become deeply ingrained in the Indian psyche. As Sadhguru observes, “So, wherever there is a problem, you always put your head down and come away. This has been our attitude for centuries. We have such a strong instinct to avoid every problem” [citation:source].
The contrast with a leader is instructive: “A leader is someone who confronts every problem” [citation:source]. The psychology of occupation produces bystanders, not leaders. “You will see, if something happens on the street, there will only be bystanders staring at something – not one person stands up and does what is needed. It is very rare to find someone jumping into action and doing something. That is not the case with most other nations” [citation:source].
2.2 The Wisdom of Survival
Sadhguru illustrates this mindset through a personal recollection from his college days, when strikes and protests were common. His mother, worried about his safety, would plead: “Just go to college and come back home. Don’t go anywhere else. Something is happening on the street.” When he would ask why the issue didn’t matter to her, she would reply: “Yes, it matters, but you come home” [citation:source].
“This is the wisdom of an occupied nation – somehow duck and you will survive. If you stand up, your head may go” [citation:source]. This wisdom, while rational under conditions of foreign domination, becomes a liability in a free nation. It produces citizens who look away from trouble rather than confront it, who avoid responsibility rather than embrace it.
2.3 The Legacy of the Freedom Movement
Sadhguru also points to a less obvious legacy of the freedom struggle: the identification of leadership with the ability to stop things rather than make things happen. “Mahatma Gandhi brilliantly designed a revolt against the British not by killing them, not by shooting at them, not by bombing installations but simply by stopping activity – bandh, hartal, satyagrah came from there—it was a brilliant device for those days because we were conquered” .
But this tactic, effective against an occupying power, has outlived its usefulness. “But even today if you want to become a leader… suppose you want to become a political leader don’t try to do… don’t try to build a road, build a dam, do this, do that, no; gather one hundred of your fans and block a highway, make our lives miserable, you will become a leader” . This is a damning indictment of contemporary political culture: leadership is measured by the ability to obstruct, not to build.
3. The Contemporary Crisis: Leadership at Every Layer
Sadhguru argues that the leadership deficit extends far beyond the highest levels of government. “When we utter the word ‘leadership,’ people always think of the Prime Minister and Chief Ministers. But leadership is not just at the top. We need leadership at every layer of society, which is completely missing” .
3.1 The Failure of Translation
The consequences of this deficiency are significant. “Today, if a good leader arises, everyone else starts with something. A leader does not need worship. What he needs is a reinforcement of various levels of leadership so that his leadership finds traction – when he wants to do something, it will find its way to the grassroots. That is not happening right now in the country” .
The problem is one of translation: “At the top, there is an intention and they are trying to do something, but it is not finding traction down the line because there is no such leadership all along to understand and implement what needs to be done” . Good intentions are not enough; they require a cadre of leaders at every level to translate vision into reality.
3.2 The Bullies and the Philosophers
Sadhguru offers a provocative diagnosis of why compassionate leadership is so rare: “Because we have not produced the right kind of leaders, bullies are considered leaders. Compassionate human beings – people with a larger vision of humanity – are not considered leaders; they are considered philosophers in this world. They are dismissed as visionaries” .
This observation reflects a deeper truth about how societies value different qualities. The qualities that make someone effective in gaining power—assertiveness, ambition, a willingness to elbow others aside—are not necessarily the qualities that make someone effective in using power wisely. Yet we have “set up a system like that in the world, where only bullies can be leaders” .
3.3 The Systemic Failure
Sadhguru is clear that the leadership deficit is not a matter of individual failings but a systemic failure. “Leaders don’t fall from the sky. Some people make themselves into leaders or sometimes, situations compel them to become leaders. But the rest of the people need a proper system to become leaders. That system to build leadership is largely missing in India” .
This is a crucial point. The problem is not that Indians are inherently incapable of leadership; it is that the structures and institutions needed to cultivate leadership are absent. As Sadhguru notes, Indians do “phenomenally well” elsewhere . The problem is not with the people but with the system.
4. The Isha Leadership Academy: A Blueprint for Change
Since 2023, the initiative known as the Sadhguru Academy has been working to address this leadership deficit through a comprehensive suite of programs designed for different levels of society . The academy’s mission is rooted in a powerful vision: to create leaders “whose human potential has found fullest expression, who are deeply rooted in their inner wellbeing and are able to operate from a sense of inclusiveness, resulting in more incisive actions and decisions” .
4.1 The Philosophical Foundation
The academy’s approach is guided by a distinctive philosophy: “Leadership is not about you asserting yourself over somebody. It is about being able to harness everybody’s aspirations and make it happen. When you are truly inclusive, you will naturally have an insight about everything” . This is a far cry from the conventional model of leadership as dominance or control.
The emphasis on inner wellbeing is equally important. “Action without Insight is a blundering process. A little distance from our minds, thoughts & emotions will enhance Insight & make our actions conscious, not compulsive. Conscious action is most important in Enterprise because Enterprises determine how people live” . The goal is not just to develop skills but to cultivate a state of being that enables wise and compassionate action.
4.2 Programs for All Levels
The academy offers a range of programs designed for different levels of leadership:
-
“Insight: The DNA of Success”: A four-day residential program for business owners and C-suite executives, featuring sessions with Sadhguru, business leaders, one-on-one interactions, and meditation modules . Over the years, this program has hosted prominent leaders including the late Ratan Tata, NR Narayana Murthy, Kiran Mazumdar-Shaw, and Madhabi Puri Buch .
-
An Undergraduate Program in Leadership: A four-and-a-half-year residential undergraduate program beginning in 2025, designed to build human beings capable of doing “just about anything that is offered to them” . The program draws inspiration from the National Defence Academy, which transforms 17-year-olds into officers competent to lead groups of 100–125 people into battle in just three and a half years .
-
Leadership Programs for All: Besides the undergraduate program, the plan is to offer fortnightly programs for every aspect of business – marketing, finance, public policy, leadership and so on – for small groups of people. The goal is to “create various possibilities technologically for thousands of people who want to grow their businesses” .
-
The Eleven Layers of Leadership: Perhaps most ambitiously, Sadhguru has identified eleven layers of leadership needed in Indian society, “starting from a homemaker, to a grocer, to a panchayat leader, to an MLA” . The academy is “preparing courses for them” . Empowered with “insight, inspiration, inner wellbeing, integrity and humility,” graduates will become “active, successful entrepreneurs who can fit seamlessly into any organization and shape the society and world we inhabit” .
4.3 The Concept of Leadership
The academy’s philosophy challenges conventional assumptions about what a leader is. The rebranding of the Isha Leadership Academy to Sadhguru Academy in 2023 was partly motivated by a desire to reframe this understanding. “‘Sadhguru Academy’ does not mean my academy. It is about you becoming a Sadhguru; that is, in some way, you come from within, not from accumulated knowledge” .
This is a profound shift. Leadership, in this view, is not about external credentials or accumulated knowledge but about tapping into an inner source of wisdom and capability. The goal is to create leaders who can function effectively “in any kind of situation no matter what” , leaders who are not just enjoying the existing situation but are capable of “creating anything new or taking a nation or the world towards a new possibility” .
5. A Changing Landscape: Signs of Progress
Despite the systemic challenges, Sadhguru sees grounds for optimism. The times are changing, and with them, the psychology of the nation.
5.1 The New Generation
“Today, things are beginning to change. It is only now that people are looking at being leaders. Otherwise, leadership was always in somebody else’s hands. Our business was not to get into trouble” . The change is driven by a new generation of Indians who have no personal experience of colonial rule.
“It is significant that today, many of our corporate leaders are people born in free India. And for the first time, we have a Prime Minister born in free India. This is significant because we were not in an occupied nation, we do not know what that experience is. This is a new generation of people who are thinking about where the nation should go and have a certain pride about who we are” .
5.2 The Liberation of Education and Enterprise
Sadhguru has also argued that it is time “not merely to liberalize, but liberate” . This involves “liberating education, industry, technology and infrastructure from the clutches of government control, so individual initiative can flourish, and the spirit of human ingenuity can shatter every glass ceiling – imposed and imaginary” .
The need for this liberation is urgent. India’s Information Technology sector is a core strength, and the country is emerging as “a global player in the field of Artificial Intelligence” . “We cannot allow this advantage to be stamped out by any external vested interest” . Achieving this requires investment in infrastructure and a regulatory environment that encourages, rather than stifles, innovation.
5.3 India’s Unique USP
Sadhguru argues that India has a distinctive contribution to make to the world—one that could position it as a global leader. “For thousands of years, the fundamental USP of this culture has been that if people were looking for anything concerned with the profound aspects of life, understanding the mechanism of the human being, how we are made, what the ultimate possibilities within us are, exploring humanity within ourselves – not just as a value, but as a profound inner experience – they have always looked toward Bharat or Hindustan as it was known at that time” .
The World Health Organization’s warning of a “potential mental illness pandemic” highlights the global relevance of this spiritual tradition . “We have not learned the mechanics of how a human being functions from within, nor have we understood the instrument of our mind, which makes us a unique species on this planet. In this context, India has always been the focal point” .
6. Conclusion: The Long Road to Leadership
Sadhguru’s analysis of India’s leadership deficit is both a diagnosis and a prescription. The diagnosis is rooted in a deep understanding of India’s historical experience: centuries of colonial occupation produced a psychology of survival that has persisted long after independence. The prescription is a comprehensive effort to cultivate leadership at every level of society, from the homemaker to the CEO, from the village panchayat to the Parliament.
The challenge is systemic, and the solution must be systemic as well. “We need a proper system to become leaders” . The Sadhguru Academy represents one effort to build such a system, grounded in a vision of leadership that emphasizes inner wellbeing, inclusiveness, and the capacity to harness the aspirations of others.
The road ahead is long, but the signs of progress are encouraging. A new generation of Indians, born after independence, is beginning to think differently about leadership. As Sadhguru concludes, “It is time – whatever the damn problems in this country, they are our problems. We have to address them. We cannot dodge them” . This is the mentality of a free nation—one that has finally broken free from the psychology of occupation.
5 Questions & Answers on Sadhguru’s Vision of Leadership
Q1. According to Sadhguru, what are the historical roots of India’s leadership deficit?
A: Sadhguru traces the leadership deficit to centuries of colonial occupation. Under foreign rule, Indians developed a “psychology of survival” characterized by the instinct to “put your head down” and avoid trouble [citation:source]. Leaders, by contrast, are people who “confront every problem” . This survival psychology has persisted long after independence, creating a nation of bystanders rather than leaders.
Q2. What is Sadhguru’s critique of how leadership is understood in India?
A: Sadhguru argues that the concept of leadership in India has been distorted by the legacy of the freedom struggle. Mahatma Gandhi’s brilliant tactic of “stopping activity” through bandhs and hartals was effective against British rule, but it has created a culture where “whoever stops something in this nation should never, ever be our leader” . He also criticizes the tendency to identify bullies as leaders, while compassionate, visionary people are dismissed as philosophers .
Q3. What does Sadhguru mean when he says India needs “leadership at every layer of society”?
A: Sadhguru argues that leadership is not just about the Prime Minister or Chief Ministers . It is needed at every level—from a homemaker to a grocer, a panchayat leader to an MLA. He has identified eleven layers of leadership needed in Indian society . Without leaders at these levels, even the best intentions at the top fail to “find traction down the line” .
Q4. What is the Sadhguru Academy, and what programs does it offer?
A: The Sadhguru Academy, formerly the Isha Leadership Academy, offers a comprehensive range of programs designed to cultivate leaders at different levels of society . These include an undergraduate program in leadership, executive programs for business owners and C-suite executives, and courses for all eleven identified layers of leadership . The programs integrate professional skill-building with tools for inner wellbeing.
Q5. Why does Sadhguru believe the times are changing, and what is his vision for India’s future?
A: Sadhguru sees a new generation of Indians born after independence who think differently about leadership—they “are thinking about where the nation should go and have a certain pride about who we are” . He envisions a liberated India where education, industry, and technology are freed from government control, allowing individual initiative to flourish . He also believes India’s spiritual tradition can make it a global leader in promoting human wellbeing .
