• Rishipath only promotes the Vedic ideologies adopted and propagated by the Rishis.
• Rishipath points to the path shown by the Rishis.
• Rishipath acts as the spokesperson of Rishi Tradition.

Rishipath doesn’t promote or oppose any specific community rather represents Universal, Eternal, and commonplace principles and practices. It does not promote communalism, rather it promotes equality. Rishipath abides in the Rishis teaching about global citizenship, Rishipath is Universal and not a communal organization.

Spirituality is not a field or a separate domain; it is the way of living and doing every action with knowledge and when every action is done with knowledge then happiness is definite. Therefore, Rishipath is for everyone who is in search of permanent happiness.

Projects such as trained the untrained, wings to ideas and serve with a purpose projects are exclusively for the youths.

No, Rishipath is not just for promoting Yoga. Yoga is one of the many modalities in Rishi tradition, it is the soul of Rishi tradition. Along with yoga, Rishipath is established for the reestablishment and promotion of all the modalities of Rishi tradition like agriculture, law, medical, engineering etc.

As Ishwara is omnipresent, he is the giver of suitable results to a man’s action. Therefore, at Rishipath we emphasize to work in the supervision of Ishwara, because working in the supervision of Ishwara make one automatically focused at the work, increases output and most importantly helps to free the mind from unnecessary thoughts and desires.

Rishipath has chosen saffron as the dominant colour and white/cream/off white (cow ghee colour) as a secondary colour for the organization as a colour code. RIF has taken the following colour for professionals, volunteers, sadhakas and other related persons as their dress code.

Colour for gent’s dress:

Trouser and shirt: Saffron colour shirt and white/cream/off white (cow ghee colour) colour trousers.

Kurta and Pajama: Saffron colour kurta and white/cream/off white (cow ghee colour) colour pajama.

Colour for ladies’ dress:

Kurta and Salwar: White dupatta, saffron kurta and white/cream/off white (cow ghee colour) salwar

Saree and blouse: white/cream/off white (cow ghee colour) blouse, saffron coloured saree.

There are three reasons:

1. Saffron is a very invaluable and meticulously cultivated herb with immense nutritional and therapeutic value, therefore, is considered as GOLD among herbs.  It’s use in Ayurveda and other natural therapeutic disciplines is a testimony to this fact. Rishipath adopting saffron colour represents the immense ‘VALUE’ of Rishi tradition.
2. Since time immemorial, saffron colour is an outer representation of a Sadhaka’s radiance and glow just like the burning fire and the commitment to Rishi tradition. Just as the fire burns and reduces things to ashes, similarly a Sadhaka with Sadhana (intense practice of Tapa, Svadhyaya and Dhyana) burns away all imperfections like desire, anger, greed, infatuation, ego, and jealousy and enjoys everlasting health, happiness and prosperity. is an outer representation of a Sadhaka’s radiance and glow just like the burning fire and the commitment to Rishi tradition.
3. Saffron colour resembles crude gold. Even though it has high intrinsic value but of no use unless it is melted and drawn into various shapes. Then it becomes priceless! The colour of Rishipath reminds and inspires people that they are priceless just like pure gold.

Our Rishis have worked in all the sectors influencing each and every aspect of a human-being with the chief motive of taking the person to mukti. On the medical fields Maharshi Charak, Sushruta etc. have developed Ayureved to address all kinds of diseases; to free the mind from thoughts and take to the seat of viveka (discernment) Maharshi Patanjali has systematized the knowledge of yoga from Vedas in his book Yogasutra; similarly Gandharvaveda is meant for learning music, Dhanurveda is for warfare skills etc. From brushing teeth to brushing the mind; from culinary skills to warfare skills; from house management to country and world management; from an ideal son/daughter to an ideal father/mother; from abhyudaya (worldly accomplishments) to Nihshreys (Spiritual accomplishments) our Rishis have left no virtue of human life untouched.

May or mayn’t. Our Rishis have identified Ajnana (Ignorance) as the main cause of all sorrows and have recommended Jnana (Knowledge) as its ultimate solution. Hence, it is always wise to use the most effective treatment to cure a disease, but before considering it as a part of Rishi tradition we must make sure that the treatment process is able to take the person to mukti. If it is able to do so, then that treatment process is definitely a part of Rishi tradition, otherwise not.

Not necessarily. Take for example yoga, many of the techniques prescribed today for dhyana don’t have their base in Vedas of vedic literatures. No doubt, these techniques are able to give some benefit to the practitioner like imparting the sense of enjoyment, increased level of concentration or able to cure some physical or mental diseases, but these techniques are unable to achieve the chief aim of mukti. When one practices dhyana, dharana etc. or any other modality of Rishi tradition, then apart from achieving personal and professional success s/he is continuously moving towards mukti.

Yes, why not! But understand its limitations as well. For ex- taking the help of modern medical science to cure chronic diseases or in case of surgery or emergency is always advisable, but understand its limitations as well. No doubt, it will cure the disease, but it mayn’t stop the habit of getting that disease. The Rishis of yore have not just recommended ways to cure a disease, but they have also devised the ideal lifestyle (dincharya) to stop all the unhealthy habits leading to disease. The same vision of Rishis is seen in other modalities as well. In short, Rishis have worked to address the root cause of any abnormality.

Rishipath follows a similar routine at its various ashrams across the globe abiding to the ancient recommendation of the Rishis for an ideal lifestyle. The day at Rishipath begins with the rising sun as it is the waking up time for all ashrama inmates. Then, at 0600 HRS Yajna is performed, followed with veda swadhyaya (Vedic mantra recitation with its meaning) and yogic practices.

First, it should never be understood that only doing Yajna will be enough for a spiritual aspirant. It is one of the many spiritual practices. Out of the many discoveries made till date, Yajna is the most effective, cost friendly way to benefit the maximum number of souls in the least period of time. Yajna is the scientific technique of social welfare where the participants contribute his/her best offerings, which not only clear nearby environmental pollution, but also nourish many visible and invisible organisms. In Yajna specific kind of woods, herbs and ghee are used and in a specified quantity, not all kinds of woods or herbs are permitted for Yajna. Sitting together for Yajna is to imbibe unity, co-operation and discipline. Also, the mantras chanted during Yajna has deep spiritual meaning which invokes strong emotions towards the almighty. Beside, its many spiritual benefits Yajna has strong therapeutic benefits as well. Yajna is basically a model to express the law of nature as was realized by the Rishis of yore. Yajna is an experiment to develop and substantiate the sentiments of giving. It is an experiment to deactivate the functions of Rajoguna and Tamoguna and activate the functions of Satoguna in mind, this is called as cleansing the mind. It is an experiment of Jeevanshuddhi and Jagatshuddhi. If any technique more powerful, efficient and cost-friendly then Yajna could be discovered in the near future, then those techniques would definitely be incorporated.

The use of three Samidhas or drinking water for three times during yajna has deep logic behind it. The practice of three has significant importance in Rishi Tradition. The mind consists of three elements Sattva, Rajas and Tamas; three Sakshatkaras i.e. of prakrti, jiva and ishwara need to be done for mukti; Tapa, swadhyaya and dhyana are the three pillars of Rishi tradition; the three desires lokeshana, putreshana and vitteshana are to be overpowered to progress in the path shown by the Rishis; and many more. In order to link the yajna practitioner with these principles many such practices have been adopted in yajna.