Tattva

Write for Tattva’s Special Anniversary Edition!

admin — Sun, 09 Oct 2011 17:50:10 +0000

A chance to get published in print and share your thoughts with young Hindus around the world!

After three successful print editions, Tattva is releasing another print edition to commemorate the fifth anniversary of this Hindu youth magazine. We invite everyone to contribute articles, poetry, and artwork for this special anniversary edition.

Why write for Tattva?

Tattva has a readership of 2,500 people every month.
The previous print editions reached a total of 7,000 people around the world.
This year’s edition will be distributed at college campuses, temples, youth programs, camps, and mass events across the country.

Check out last year’s print edition here!

Suggested Topics:

A reflection on some inspiring experience (such as meeting a great person or visiting an amazing place)
An interview of an inspiring person who did something unique
Book review or film review
Reflection on an inspirational quote
Swami Vivekananda as a role model for youth
How can Hindus contribute to America culturally, politically, and socially
Maintaining a Hindu identity on campus
Growing up Hindu in America: challenges and experiences
What country are you a citizen of and how do you balance your feelings of patriotism and identity while living in the US
First generation vs. second generation Hindus in America - what can both learn from each other
Are Hindu rituals still relevant today
How can we make temples a place of learning, worship, and service in America
…or anything else you think will interest Hindu youth!

Word Limit

800 words for a 1-page article.
1600 words for a 2-page article.

Deadlines

October 15: Deadline to tell us you’re writing something
October 31: Deadline for submitting completed articles

Not into writing? Not a problem! Here are other ways you can help:

Editing - edit and proofread articles.
Design - help with the cover design and layout of the magazine.
Publicity - reach out to potential readers, writers, and sponsors

Talk to us at tattva-editor@hinduyuva.org.

Western Condescension of Hinduism (Part 2 of 3), by Foram Mehta

admin — Sat, 01 Oct 2011 16:01:56 +0000

Editor’s note: This is the second part of a three-part op-ed on the misrepresentation of Hinduism in the West. To read the first part, please visit here.

The second issue to address is the fact that many in the West, including scholars, refer to Hinduism as “mythology.” This is by far one of the most insulting descriptions to characterize any religion. By describing Hinduism as mythology, it is suggested that Hindu beliefs are simply a collection of folklore and tales, too fantastic to be real. In reality, however, all religions are theoretically mythological because no one religion can prove its validity. Can Christians prove that the word of The Bible comes directly from God? Can they prove that the world was created in seven days? No, but even so, Christianity’s core beliefs are rarely described as myths, especially in the West. Rather, they are referred to as “teachings of Christ.” Why then refer to Hindu beliefs as myths and not just what they are also – beliefs? Perhaps in a part of the world where monotheistic religions rule, it is difficult to see truth in a religion with so many faces of God. It is simply easier to cast it off as a sensational belief system. Many don’t regard how insulting it is to Hindus to be told they believe in something that’s, frankly, false. We’re not asking for special treatment or a pretty little pedestal, but it really would be nice if we could stop with the “mythology” nonsense.

Then there’s the issue of referring to the deities as “gods” and “goddesses” rather than “Gods” and “Goddesses”. Again, because the West is dominated by monotheistic religions, it seems nonsensical to give a respectful title to many forms that claim to be “God.” Major religions such as Christianity, Judaism, and Islam prevail in numbers of worshipers and they give claim to only one God. The truth is, Hindus also believe in one Supreme entity.

Alas, most still don’t understand how there can be so many forms and therefore, they must be referred to as less important “gods.” What many don’t realize is that this is truly disrespectful to Hindus to have Shiva or Ganesh or Krishna referred to as a lowly god, when they serve as core representations of their faith.

As a journalist, I often refer to my AP Stylebook, as many editors require their reporters to follow guidelines set by the Associated Press. Unfortunately for me and other Hindu writers, it requires that we refer to these deities in lowercase form. Although because AP Style instructs to “lowercase gods and goddesses in references to the deities of polytheistic religions,” and Hinduism is not polytheistic, as many people assume, but actually polymorphic, I technically could capitalize “God” and “Goddess” when referring to any of the Hindu deities. I doubt, though, an editor would side with me on a technicality he/she believes to be minor. Of course – therein lies the problem – it is a minor technicality to those outside the religion and the exact opposite to those within.

Former AP reporter and current religion reporter for the San Antonio Express-News, Abe Levy says the rules probably won’t change because numbers usually rule, and the numbers unfortunately don’t lie with Hindus in the West. The majority of worldwide followers belong to the ‘Big 3’: Islam, Judaism, and Christianity. He’s probably right, and this is evident since even he makes the mistake of calling Hinduism polytheistic.
“I think the honest truth is that monotheistic faiths…share this belief in one God and so until polytheistic faiths in the U.S. break out of their minority status numerically and politically, it won’t change. Is that fair?” he asks.

“No. It’s more of a pragmatic solution given the sheer numbers of [monotheism], and [its] stamp on U.S. history and culture.”

Foram Mehta is a freelance multimedia journalist with her bachelor’s in broadcast news from The University of Texas-Austin. She has been twice published in Marie Claire magazine and is an avid blogger and vlogger With aspirations of making it big in TV, Foram has also worked as a reporter, producer, and editor for her school’s broadcast news program, Texas Newswatch. She currently maintains her personal blog while contributing regularly to a style/beauty. She is also a freelance makeup artist and enjoys photography.

Lifestyle of a Monk in NYC (Part 2 of 3), by Chris Fici

admin — Sat, 01 Oct 2011 15:34:29 +0000

Editor’s note: This is the second part of a 3-part series on Chris Fici’s personal journey as a monk of the bhakti-yoga tradition. To read the first part, please visit here.

The Brahmacari Life: Introduction

Before I go further, let me explain what makes up the form, content, and experience of the monastic life in the tradition of bhakti. The traditional name for those in the monastic order of life in the bhakti tradition is brahmacari. The lifestyle of a brahmacari appears within the larger scope of the social arrangement of the Vedic spiritual culture known as varnasrama. The term varnasrama denotes an arrangement of society consisting of four varnas (occupational/work related divisions) and four asramas (spiritual divisions), in which one lives, works, studies, and prays according to one’s natural propensities, with the central idea being to offer all the fruits of one’s individual and collective efforts to God.

Within the varnasrama model, this ideal road to elevated social and spiritual life begins for the individual in the brahmacari asrama. Bhakti Vikasa Swami, a leading student of Swami Prabhupada, writes in his book Brahmacarya in Krsna Consciousness about the material and spiritual benefits of the brahmacari asrama. He states: “Practice of brahmacarya gives good health, inner strength, peace of mind, fortitude, and long life. It helps to conserve physical and mental energy. It augments memory, will-power, clear thinking, power of concentration, and ability to grasp philosophical subjects. It bestows physical strength, vigor, vitality, courage, boldness, and strength of character. To one who practices brahmacarya, divine knowledge comes as if naturally. His words convey meaning and authority, and leave an impression on the hearers.” (Swami, Bhakti Vikasa, Brahmacarya In Krsna Consciousness, Bhakti Vikasa Trust, 2003, 2-3)

In the traditional Vedic model, a young man enters into brahmacari training at the age of five years old, and spends twenty years, or the first quarter of his life, in the residence (gurukula) of his teacher, or guru. In this tender and impressionable time, he is taught the fundamental aspects of a life devoted to God, including extensive study of the scriptures, development of a mood of humble service, and dependence on guru as the key authority and link to God. These are the foundational cornerstones of bhakti-yoga, and the character of the young brahmacari becomes rooted in this devotional mood.

The tradition and lifestyle of the brahmacari has seen a determined yet challenging transition into the 21st century, a transition which has required a serious questioning of values and methods to keep this tradition alive and meaningful. My experience so far is that the traditional life of the brahmacari as servant, student, and teacher, is not only possible in our contemporary times, but it also provides a meaningful vision of spiritual life that is quite profound and practical despite its seemingly antiquated and anti-social arrangement.

Within my experience here, I have been able to perceive and experience a dual-sided strength and inspiration coming from our work and service, based on a renewed commitment to the traditional foundations of brahmacarya alongside a careful, energetic, and open-minded approach to sharing the wisdom of our ashram and tradition to the cosmopolitan peoples of New York City and beyond. Making this work requires a careful balance, in which a strict adherence to the traditional standards of austerity, celibacy, and study provide the sturdy ground to stand on for the urban monk. In this way he may proceed with his duties to teach, share, and guide with a greater sense of urgency, clarity, purity, and genuine inspiration and compassion.

The Mood of the Brahmacari

The mood of bhakti manifests in the life of a brahmacari in three ways. As a servant, student, and teacher, the brahmacari creates a dynamic offering through the interplay of these three roles, helping give access for the people he meets and serves to the deep well of wisdom he is developing through his intense study and renunciation.

As a servant, he practices and imbibes deeply the mood of bhakti, developing within his fellow community of brahmacaris a caring and conscious mood of being the “servant of the servant.” This humble position helps the brahmacari to overcome deep-rooted conditioned feelings such as pride and envy toward others, and this service mood also gives real depth to the intimate relationships and friendships he develops amongst his fellow monks and the community at large. Bhakti Vikasa Swami writes: “Real friendship between devotees is deep and profound. It is most important that brahmacaris develop great love, trust, and friendship with one another, based on the mood of each wanting to be the servant of the servant of each other.”

Although the members of the Bhaktivedanta Ashram come from many different ethnic, economic, and sociopolitical backgrounds, we find ourselves united in an intimacy of purpose to serve God, each other, and our fellow brethren. Often I say that the only reason we are able to live as monks in the middle of New York City is because of the strength of our communal bonds and atmosphere. We can overcome any external and internal challenges through the trust we have formed, and for younger monks such as myself, having the living examples and experiences of the senior monks in our community are invaluable guideposts on the journey we are taking.

As a student, the brahmacari is attempting to focus his intelligence through a daily practice of study and meditation known as sadhana, on the vast wisdom of the bhakti tradition as it is presented through the Vedic scriptures. The brahmacari gives his full attention to the purports and commentaries of the previous teachers and gurus of the bhakti tradition, such as Swami Prabhupada, choosing to receive this wisdom by a descending method (knowledge received from realized contemporary and historical sources) rather than by the ascending method (knowledge received by one’s own mental and philosophical speculations).

This understanding of the preferred standing of the descending method of knowledge is important, because the proper import of the wisdom of the bhakti tradition must be passed to the student through the medium of guru. The guru, or realized teacher, has already assimilated this complex and dynamic knowledge in all practical aspects of his/her own reality, and he/she can thus guide the student through their own misgivings and misunderstandings that arise from the student’s undeveloped mental and cultural understandings of deeper spiritual truths.

As a teacher, the brahmacari is enlivened by his responsibility to share the wisdom he is receiving from his own study and experience with any receptive and sincere audience that he can attend to and serve. Essentially, a brahmacari must not keep the light of bhakti within him. By sharing it, within the scope and necessity of his renounced life, he strengthens his own conviction and faith, and makes himself very dear to Krishna Himself, as Krishna says in the Bhagavad-Gita: “For one who explains this supreme secret…pure devotional service is guaranteed, and at the end he will come back to Me…There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” (A.C Bhaktivedanta Swami Prabhupada, Bhagavad-Gita As It Is (2nd Edition), (Chapter 18, Verse 68-69), Bhaktivedanta Book Trust, 1983)

These activities of outreach are the engine which helps make the Bhaktivedanta Ashram run. The bulk of my own services in the ashram deal in this outreach, ranging from vegetarian cooking classes at New York University to the person-to-person selling of Swami Prabhupada’s books to the public for donations to help support our asrama. I also help to run formal and informal classes taught to community and congregation members alike on the teachings of the Bhagavad-Gita. The benefit that we find in these activities of outreach is an opening of the heart in selflessness towards others, through the services of relationship-building and personal care, combined with a practical development of communication skills that help us to spread the message of bhakti to receptive audiences, and which are essential to our own development of love and understanding of God.

A Country Boy And A City Slicker

In the fall of 2006, my life had reached a crossroads I never imagined I would ever find myself at. As with many who make the break from the material to the spiritual, there was a definite need for a new experience that would challenge and hopefully inspire, and be nothing like I had ever experienced before. Initially, through my contacts and friends in Swami Prabhupada’s movement, I was invited to join the Bhaktivedanta Ashram in Manhattan, which had already developed quite a reputation as a standout facility for young monastic men, but my mind was drawn to another facet of Swami Prabhupada’s mission.

Our current trend towards sustainable modes of civilization and community has its roots in the traditional societies of our collective histories, such as the Native Americans and the Vedic culture that Swami Prabhupada was firmly rooted in. Years before the contemporary environmental movement was taking shape, Swami Prabhupada was calling for “simple living and high thinking.” Essential to the vision of his mission were rural communities based on self-sufficient food and energy production which would free his students and followers from the inhumane demands of what he called the “motorcar civilization,” allowing them to find the space and freedom to develop deeply-rooted spiritual lives.

Drawn by my own need for escape into the spirit, and intrigued by the possibilities of Prabhupada’s spiritualized rural vision, I moved to the New Vrndavana ISKCON community in West Virginia, where I would spend the next two years. In that time I would get a taste of all that is enlivening and also much of the frustration that young men and women like myself encounter upon the attempt to devote their lives to the service of God and to the mission of Swami Prabhupada. While in New Vrndavana, I would learn how to grow, harvest, and store a wide variety of organic vegetables, and how this natural cultivation of our essential foodstuffs is a subtle yet powerful manifestation of material and spiritual revolution against the dehumanizing forces of resource repression and control that define much of the instability and injustice plaguing the planet.

On the opposite end of the spectrum, in one sense, I also began to explore the personal communication of the blogosphere, where I started a website, “The Yoga of Ecology” (http://yogaofecology.blogspot.com), devoted originally to detailing the day-by-day work on our farm and our spiritual aspirations and connections thereof, and which has now evolved into a provocative and informing aggregate of articles and essays on progressive and spiritually-inspired ecological action and thought. I also began to participate in the services of college outreach with my fellow resident monks, traveling to nearby West Virginia University, Ohio University, and the University of Pittsburgh, where we engaged whole groups of students in the delicious arts of vegetarian cooking and culture and the joys of meditation and spiritual musical collaboration, or kirtana.

My time at New Vrndavana formed the foundation of my own commitment to the life of a brahmacari and to the bhakti tradition. The existential crisis I found myself facing as a post-graduate with unshaped and undeveloped ideals began to dissipate in the daily whirl of service, study, and relationships that gave meaning to my life, and answers to so many of the questions that I had. In the wealth of experience and warmth I found in the many long-time residents there, I began life-long relationships which continue to define and inspire my own spiritual journey, showing me some of the realized potential that had come of the work of Swami Prabhupada’s original students and disciples.

As with many of the original temples of Swami Prabhupada’s institution, of which New Vrndavana was one of the first, having been formed around a simple, small farmhouse in those same West Virginia mining hills in 1969, problems and inertia of varying personal, political, and social dynamics have slowed or stalled the impressive growth that surrounded the first ten years of Swami Prabhupada’s mission in the West, before his death in 1977. His institution, ISKCON, now faces something like a mid-life crisis, trying to maintain the foundations that have been created while finding new platforms of innovation to share the wealth of bhakti to new and interested audiences. Echoing the frustrations of many young devotees like myself finding themselves inspired but without clear visions or facilities to cultivate that inspiration, I began to explore, in the summer and fall of 2008, the other facets of ISKCON for a more stable community and inspired imagination.

This led me back to the possibilities of life in the Bhaktivedanta Ashram. The major personal lesson I had learned in my time at New Vrndavana, in terms of my own needs of spiritual development, was that without a strong brahmacari atmosphere and community, I would not be able to develop into the kind of person materially and spiritually that I hoped to become, and that I hoped to become to please Swami Prabhupada and his many committed followers. It was with a heavy heart but a firm commitment that I decided to leave New Vrndavana and move to New York in December 2009, knowing that this was the best possible atmosphere for me to develop as a brahmacari and a devotee of Krishna, and so far, that decision is something that I certainly do not regret.

Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.

Yuva for Sewa - Volunteering in Bangalore, by Pragya Kalla

admin — Sat, 01 Oct 2011 04:32:28 +0000

In this article, Pragya Kalla, a college student from Boston, reflects on her experience volunteering with the Yuva for Sewa internship program. To learn more about Yuva for Sewa, please visit http://www.sewausa.org/yuva-for-sewa.

“Being a youth doesn’t only imply a period of time where we play, socialize and have as much fun as we can. It also implies that this is the time when we have the most power and energy to create change in the issues that really matter in our world”. These were the words of a teenage girl from a government school in Hyderabad. I heard her testimonial in a video we saw during orientation and I was immediately impressed by her elocution and confidence. After hearing her and meeting many other children in government schools in Bangalore, I realized that if these children were given the opportunity and proper guidance, they would probably perform much better than many of my peers in America. Although my main project did not involve education, the determination of these children was what kept me inspired throughout my stay in Bangalore.

My main project was developing the Doctors for Seva network for the Health Team. Also, I volunteered in the pediatric ward of Kidwai Memorial Hospital two times a week. In addition to that, I was trained by Sankara Eye Hospital along with other volunteers to conduct eye pre-screenings in government schools. While I was in Bangalore, I also attended a medical camp that was conducted in a slum and took part in a menstrual hygiene awareness session for girls in a rural village. Apart from this field work, I made awareness presentations for children in government schools regarding nutrition and dental hygiene and created posters for the Doctors for Seva initiative.

Doctors for Seva

Throughout my stay, Darpan Gupta, another YFS vacation volunteer, and I visited around 20 different hospitals and medical institutions. We spoke with HODs, medical superintendents, HR departments, deans of medical colleges, social work departments, and individual doctors in the various hospitals we went to. We carried with us copies of the 2010-11 annual health team report, registration forms, DFS brochures, and a letter on an official letterhead outlining all that we do and how that particular medical institution could join hands with us. Sometimes, however, the most interesting part of my day would be the journey to my destination. Going to hospitals all over Bangalore (from Hebbal to Basweshvarnagar to Whitefield to Wilson Garden…) certainly provided for some interesting bus rides. What I learned from the hospital visits, however, is that it was very easy to distinguish the people who genuinely wanted to help from the people who were just humoring us while we were there. This was discouraging at first, but then I understood that meeting even one or two genuinely willing doctors was worth going through all the ones weren’t. One memorable experience was when we went to Manipal Hospital. Manipal is a very large and commercial hospital, but we thought we would give it a try anyway. We spoke with the social work medicine department and then the HR head, who told us that if we wanted to make presentations to individual doctors, the only time we could come was on Wednesday from 3-5pm, which was the time when the doctors saw all the medical representatives from various pharmaceutical companies. So we went there on Wednesday, but I was totally not ready for the atmosphere I found there. I felt like an extremely unprepared sales person in casual clothing surrounded by a sea of men in collared shirts, ties, and pants who seemed to know the drill all too well. They knew which doors to line up in front of and who exactly to speak with. Darpan and I were initially a little bewildered. After waiting for quite a while, we got the chance to speak with only two doctors. Although we were unable to get either of them to formally commit to DFS, the doctors did perk up a bit when they realized that we weren’t trying to sell them something! This experience was memorable for me because it made me realize how much I was learning from working on this particular project. Earlier, I used to find it hard to ask someone in the grocery store where I could find the butter and here I was making presentations to senior doctors in a different country alongside people who had made a career out of visiting hospitals and speaking with doctors. I guess this goes to show that if you are working for a good cause, it becomes not only necessary, but natural to constantly push yourself out of your comfort zone.

Kidwai Memorial Hospital

As a volunteer at Kidwai, I spent time in the pediatric ward teaching Math and English through the Samiksha Foundation to the kids who were going through chemotherapy. Before going there, I really did not know what to expect. It was tough for me to imagine how the behavior of kids who were going through so much pain would be. When I got there, however, I saw that the kids were laughing, smiling, and playing. I was immediately surrounded by bald heads, plump cheeks, and excited cries of “Akka! Akka!”. While I was there, it was hard to be sad. The children had such colorful personalities and were determined to keep themselves engaged in some way or another. On my first day at Kidwai, I was teaching math to a boy named Milan. I tried to assess his level by asking him in Hindi, English, and broken Kannada how many times tables he knew. He recited the one, two, and three times tables without any problems. But when he got to four, he was making obvious mistakes (4×2=12). I decided to start with the four times table. I wrote it all out for him, had him copy it, and we recited it together several times. He was still making mistakes. Suddenly, I heard Darpan laughing behind me. I was peeved, because I thought he was laughing at Milan’s mistakes. Between bursts of laughter, however, he told me that Milan knew his tables confidently up till TWELVE! I turned to see Milan give me a sly grin. We all had a good laugh and I realized that these kids were still just kids. No matter how much they had to go through, no matter what else they had seen in their lives, they still played, fought, and created mischief. I went to Kidwai twice a week and it was hard for me to say goodbye to the children there, but I’m sure they are still finding ways to entertain themselves and live as fully as possible.

Other Projects

Another project I was involved in was making awareness presentations for kids in government schools. I worked with Dr. Vimochana, a local pediatrician, to get the proper medical information and prepared presentations for Nutrition and Dental Hygiene. The main goal with these was to make them relatable and interactive, so the children would pay attention and the presentation would inspire them to actually make a change in their lives. I was also involved in conducting eye pre-screenings in government schools in the south zone of Bangalore. Sankara Eye Hospital trained YFS volunteers as a part of their project “Nanna Kannu”, which focused on addressing all the vision shortcomings of underprivileged children in Bangalore. Depending on the size of the school, anywhere from 3-10 trained volunteers would screen the children. After making the kids read the Snellen vision chart, we would look at their eyes and ask them if they had any particular problems or pain. I participated in three such screenings. It was always a joy to interact with the kids and thanks to these screenings (in which used a chart with single digit numbers of various sizes), I’m pretty sure all of us can flawlessly recite the numbers from 1-10 in Kannada! One thing none of us could ignore, however, was the condition of the schools. We noted the sorry state of the buildings and classrooms, lack of supplies, and were many times frustrated by the ignorance of the teachers themselves! All of these concerns were conveyed to Anand (Health team coordinator), who said he himself would visit the schools that were in especially poor condition and see what could be done.

I also attended a medical camp in Whitefield on May 27th. I was amazed by the number of people who were desperate to find someone who would listen to their problems and give them some advice. It made me realize just how much we take things for granted. In America, most kids complain about going to the dentist. At the camp, I saw a little boy waiting in a long line by himself just so someone would look at his teeth. My tasks at the camp were data entry, taking pictures, and helping out with whatever else was needed.Another interesting experience I had during my internship was participating in a menstrual hygiene awareness session for girls in Mittur, a rural village on the outskirts of Bangalore. At first, the girls were extremely shy, but soon enough, we bonded with them. It became clear that no matter where we were from or what language we spoke, we could connect with one another just by understanding that we all went through certain similar experiences.

Host Families

This was my first time living for two weeks at a stretch with people I had never met before. Initially, I always felt a little out of place. Were they observing my every move? Is the way that I do things very different from the way they do things? Do they think of me as a burden? These thoughts were constantly running through my head when I was staying with my first host family. My fears subsided, however, when I actually began to bond with the families. I found out the way they did things and why they did so. At first, when I would come home in the evening, I would merely observe their daily routine. Someone would always sit on the couch and watch a particular T.V. show, someone would be cooking in the kitchen, and someone would be talking on the phone. The real bonding started, however, when instead of observing, I became a part of their daily routine. Sometimes, when everyone got home, we would all sit and talk about our days. Sometimes, I would take the dog for a walk. Sometimes, I would watch dosas being made and eat them hot right there in the kitchen. Ultimately, I am extremely glad that I had the chance to live with four different host families. We really developed a connection and now I feel like if I ever visit Bangalore again, I’ll have places to go and people to visit. Another reason why I was thankful in the end for the rotation of host families was that the change of place every two weeks forced us to figure out how to get to certain places from that new location. Instead of getting used to traveling from only one place, we had to situate ourselves in several different locations. This not only gave us confidence, but also the unique opportunity to have firsthand knowledge of the various sectors of Bangalore. Because of this, we got to know certain places even better than the local volunteers!

Overall Experience and Acknowledgements

Never before in my life have I felt so strongly that everything happens for a reason. I can’t even imagine missing out on the experience I had this summer. I met some of the most interesting and inspiring people over the course of my stay. I also believe that I have grown a lot as a person. It was incredible to work with this organization because there were no rigid formalities; merely a group of energized people trying to do some good in the world. I would like to thank Venkatash Murthy ji for guiding us and for never hesitating to address any of our questions or concerns. Sinu Joseph, the Project Manager, was also very supportive and always had such creative ideas. She helped me figure out what it was I really wanted to do within the health team and then provided me the tools and proper information to go forward. Also, I will never forget the incredible spirit of Anand Baskaran, the Health Team Coordinator. No matter what the time of day was, I knew I could always call him regarding anything; whether it be related to my project, my host family, transportation, or even food. Thanks to all the YFS volunteers that I had the chance to meet during my stay. You all have inspired me to make community service a part of my life no matter where I may be in the future.

What is Navratri? Your questions on the 9 days of Goddess answered here!

admin — Sat, 01 Oct 2011 04:29:10 +0000

Q. What is Navratri (Nav Durga)?

Navratri (Nav Durga) is a nine day festival of hindus to honor the Mother Goddess. This celebration occurs twice a year: The first one is in the spring, during March/April and the second one is in the fall, during September/October based on the lunar cycle (9.24.2011 to 10.04.2011). “Navratri is not just a time to celebrate and of joy but is to attain Everlasting happiness, Peace and Anandam (Bliss) through self-discipline, self-control, and sacrifice. It is 9 Days of Living in Mother Goddess Consciousness and Experiencing Her Grace and Love.

Q. How do people celebrate the festival?

Different types of pujas and ceremonies are performed by different communities on each of the nine days. Many people observe fasting; eating only fruits, vegetables and dairy products. They do specific sadhana, prayers, practice celibacy and visit temples. Many temples, as well as people in their homes, offer special prayer programs with singing and music throughout the night, called “Jagran.” On the final day, young girls up to age nine are worshipped as goddesses and given gifts as an offering of gratitude to Mother Goddess for her blessings. It is believed that at that age the girls have pure energy like Mother Goddess. In some parts of India, the idol of the Goddess Durga is immersed in the holy rivers on the 10th day (Dashehra).

Q. What is significance of Navratri (Nav Durga)?

The festival signifies the nine glorious aspects of the Divine Mother and is celebrated for nine days. Mother Goddess is also called Shakti, the energy of God. She is the energy of the Trinity, as the creative aspect of Lord Brahma; the sustaining aspect of Lord Vishnu and the destructive aspect of Lord Shiva are all encompassed within Her.

The Divine Trinity of Goddesses Durga, Lakshmi and Saraswati together represent feminine energy that provides protection, love, prosperity and knowledge to all their devotees. Goddess Durga is known to remove evil, misery and pain from our lives. Goddess Lakshmi is the Goddess of Wealth and Goddess Saraswati is also known as the Goddess of Knowledge. Nav Durga is therefore a special time to worship and sing the glories of the Goddesses, and pray for good health, prosperity, purity of mind, love, peace and Anandam/bliss. As large numbers of people pray during this time, the collective energy becomes very powerful and it is said that the prayers offered are often heard by the Goddesses.

Q. Who is Durga Maa?

“Durga Maa, the symbol of Pure Love, Pure Energy (Divine Shakti) and Light within (Jyoti)

Durga Maa, the Supreme Goddess, is a symbol of Pure Love, Courage (Shakti), Light within and Bliss. She represents the power of the Supreme Being that preserves moral order and righteousness in the creation. The Sanskrit word Durga means fort or a place that is protected and thus difficult to reach. Durga, also called Divine Shakti, protects mankind from evil and misery by destroying evil forces such as selfishness, jealousy, prejudice, hatred, anger, and ego. She is referred to as Universal Mother and the mother of Ganesh. Sometimes she is also referred to as Parvati, Lakshmi, and Saraswati because she is also an incarnation of Saraswati or Lakshmi. She is also known as Maha-mayi (Great, Terrific) because she is a composite goddess of different elements of many Gods and Goddesses. Durga Maa is depicted as a warrior woman with eight hands carrying weapons of almost all the Devas, assuming mudras, or symbolic hand gestures, and riding a lion or a tiger.

A tiger symbolizes unlimited power. Durga riding a tiger indicates that She possesses unlimited power and uses it to protect virtue and destroy evil. She is usually shown wearing a red sari. The color red symbolizes action and the red clothes signify that She is always busy destroying evil and protecting mankind from pain and suffering caused by evil forces. Thus, Goddess Durga symbolized the Divine forces (Positive Energy) that is used against the negative forces of evil and wickedness. She represents pure energy (Positive), known as divine light or “Jyoti” is the embodiment of feminine and creative energy (Divine Shakti).

Q. How Did Durga Maa Come Into Existence?

Durga Maa was created by God as a warrior Goddess to protect good people (devtas) by fighting the demon Mahishasura. According to legend, since only a woman could kill the demon, the Lord bestowed energy upon Uma/Parvati, the wife of Shiva, transforming her into the Goddess Durga. She was given blessings by the lord in the form of weapons and emblems (mudras) in order to protect Dharma.

Q. Does Navratri (Nav Durga) have any spiritual significance?

Yes, Nav Durga (Navratri) has great spiritual significance. It represents the three stages of an individual’s spiritual journey: Self-Purification, Self-Transformation and Self-Realization.

Self-Purification (eradication of the negative tendencies of our minds and hearts):

During the first three days, the Goddess Mother is worshiped in her powerful, destructive and terrifying form of Kali/Durga. People pray to Mother, asking Her to use Her destructive power to destroy all imperfections and faults and purify them enough to become a receptacle of her divine energy.

Self-Transformation:

After Self-Purification, the next three days of Navaratri are devoted to worshipping the Goddess in Her prosperity-bestowing form as Mahalakshmi. Goddess Mahalakshmi does not merely bestow material prosperity, but also grants qualities which a sincere spiritual seeker requires, namely, calmness, peace, equanimity, compassion, and love. By worshipping and praying to Her, one starts developing positive attributes and experiences inner prosperity, peace and happiness.

Self-Knowledge:

During the last three days, Goddess Saraswati is worshiped as the bestower of the true light of knowledge, wisdom and understanding. Once one is purified by Goddess Durga (vices being annihilated), transformed by Goddess Mahalakshmi by receiving the spiritual wealth of inner peace, calmness, compassion and love, then the devotee is ready to receive the true light of understanding. By worshipping and praying to Goddess Saraswati, the devotee is now blessed with true wisdom (Self-Knowledge).

Navratri, therefore should not be just a time to celebrate Goddess Durga’s victory over the demons but should be the time to pray to Goddess Durga to remove our enemies/vices within us, such as anger, selfish desires, greed, ego and undue attachments. We must pray to her to destroy our inner enemies/vices. Only then can we attain Self-purification, Self-transformation and Self-Knowledge - Everlasting happiness, Peace and Anandam, “Sat Chit Ananda.”

If you have any more questions, please email satya@pathtoanandam.org or visit www.pathtoanandam.org.

The author, Satya Kalra is a former CEO from the biotech industry and the founder of Path to Anandam, a non-profit organization). She is a seeker, international speaker and the author of several books, including My Questions and God’s Answers: Bhagavad Gita, and the Path to Anandam guide series.

Sadhana: Striving towards the Goal, by Nithin Sridhar

admin — Sat, 01 Oct 2011 03:29:44 +0000

“Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced. “

- Dr. S. Radhakrishnan (Bhagavad Gita)

Unlike monotheistic religions which speak about one God, one prophet and one book and lays stress on developing unquestionable faith in the theology, Hinduism lays stress on the individual’s journey towards truth. It is a way of life in the sense that it’s not confined to one thought, one ideology to which all must adhere to, but instead it speaks about the all pervading truth (Sat/Dharma) and how it is important for every individual to realize this truth first hand on his own. Hence, we find the Vedas boldly declaring, “Truth is one, paths many.”¹ Every individual must create his own niche and pursue truth in his own way is the essence of Hindu philosophy. For this very reason we find people practicing upasana (worship) of various deities (Devas), adhering to different schools of philosophy (Shakhas) and following the traditions and practices (Acharas) of different cults (Kulas) in Hindu tradition. But what is common to all Shakas, all Kulas, is the need of sadhana to progress through that path.

Sadhana, in general may refer to any effort/action (Karma) that is put to achieve a specific goal. But in many Hindu philosophical literatures, it specifically refers to any effort put to achieve a spiritual goal. Literally the word “Sadhana” is derived from root word “sadh” (to accomplish) and refers to any means or instrument to accomplish a desired objective. Swami Chidananda of Divine Life society defines sadhana as “the active effort to obtain that which is possible of being obtained through effort.”

It is interesting to note that, even though sadhana includes rituals and practices like mantra jap, havan, puja etc, it is usually assumed to be confined only to them. But it is not so. Sadhna may refer to any spiritual effort put by an individual. It may be a person deciding to speak only truth, to lead a non-corrupt life or to remain celibate throughout his life, all these are sadhna only. The key is, the effort must be put with sincerity and must be practiced relentlessly. Further, any activity practiced in harmony with surrounding nature and the entire cosmos constitute a spiritual sadhana.

Every sadhna is an action i.e. Karma, hence many argue that no amount of sadhna/karma can deliver enlightment as it can be attained only by the grace of God and hence by surrendering to him. But this grace of God is not randomly given; instead it dawns on only those who are Adhikaari (competent) to receive it. The absolute dedication and surrendering towards God does not come spontaneously to everyone. Sadhana helps an individual to develop this surrender and dedication and achieve the Adhikaara.

The goal of any spiritual sadhana is to increase concentration and make the mind still. It helps to make an individual detached and become Stitahprajna (stable/equilibrium). But this detachment is neither disinterest towards objects of outer world nor apathy towards people; instead it is pure selfless love for the whole cosmos without any discrimination or selfish attachment. What actually Sadhana does is to burn away the burden of past karmas that are blocking one’s journey towards the source. Hence, the ultimate end result of any spiritual Sadhana is Jnana (Enlightment) and complete merger with the Cosmos/God.

One may follow any paths (Jnana, Bhakti, Karma, Raja, Hatha etc), any methods (Vaidika or Tantrika), but in all of them, one must do sadhana in one form or the other to reach the highest truth. In Jnana marg, one may have to contemplate on saying of scriptures and practice tapas. In Bhakti marg, one may have to contemplate on deity, sing his praises and remember him. In Karma, one may have to perform selfless action in service and in Raja and Hatha yoga, one may have to train the body and mind, but all these are nothing but different kinds of sadhana. Both the Vaidika Yajna and Tantrika Puja are sadhana only.

In most traditions, it is mentioned that any sadhna should be done only after proper initiation from Guru. And this has made many people who have no Guru to shy away from doing any kind of jap or puja. But it must be remembered that proper initiation is required to only those people who do sadhana for achieving specific results or who do advanced practices. But common people who wish to express love for the divine and want to make progress in spiritual path need not worry about not having a guru. They may do any jap or puja or havan and surrender to the deity. Still if anybody has inhibition about doing sadhana without initiation, one may take Lord Shiva, the first guru as one’s guru and pray to him and continue with the sadhana. Ultimately, what matters most is devotion in the heart.

Finally, Sadhana is a medium to connect with the cosmos and to live life harmoniously with the surroundings. Further, it helps one to understand one’s life’s purpose and to realize the ultimate Truth.

Notes:

1. Rig Veda (1.164.46): एकं सद विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ||

“Truth is One, sages call it by various names like Agni, Yama, Mātariśvan”

Nithin Sridhar recently completed his degree in civil engineering from Mysore, India. He currently works as an Assistant Manager in Essar Projects in Orissa, India.

Dasa Mahavidhya #9, by Deepak Sagar

admin — Sat, 01 Oct 2011 03:00:20 +0000

Matangi, the tantric Saraswathi, is the word as the embodiment of thought. Matangi bestows knowledge, talent and expertise. She is the Goddess of the spoken word and of any outward articulation of inner knowledge, including all forms of art, music and dance. The ultimate residue and representation of who we are through speech is Rajamatangi. This, however, is not ordinary or casual speech, but the deepest expression of our hearts. Rajamatangi represents the ministerial power of the Goddess. She is the counselor to Rajarajeshvari and as such she is called Mantrini and has power over all mantras, particularly in their vocalization and articulation. She rules over all forms of knowledge, counseling and teaching. She also represents the continuity of spiritual instruction in the world. By honoring her we also honor the guru. Matangi is dark emerald green in color, the color of the planet Mercury that governs intelligence. She plays the Veena and carries various weapons with which to fascinate and subdue us. She carries a bunch of palm leaves, representing ancient knowledge and is often said to have a parrot in her hands, which represents the powers of speech as inherent in nature. Matangi is that tantric portion of Saraswathi that is allied with the transforming power of Kali.

Deepak Saagar is a graduate student at the University of Cincinnati.

SJSU Hindu YUVA Brings Vedic Math to Campus

admin — Sat, 01 Oct 2011 02:40:13 +0000

The Hindu YUVA chapter of San Jose State University conducted a Speaker on Campus program on September 13, 2011. Shri Ravi Kumar ji was the speaker conducting a workshop on Vedic Mathematics. Around 35 students attended the event, in fact the largest turnout for an SoC event conducted by Hindu YUVA on campus. The audience was predominantly Fall 2011 graduate students.

Shri Ravi Kumar ji had a well articulated Powerpoint presentation covering various aspects of the topic. He dealt with topics such as division, multiplication, finding the squares of numbers, etc. The students found it interesting to perform such calculations without the use of calculator and more importantly performing the math quickly without much effort. He exhibited complete ease with the topic and made the session very interactive. He in fact challenged the students with a couple of problems which the student gleefully accepted and solved.

The workshop definitely kindled the interests of a few students to read more about Vedic Mathematics. The Hindu YUVA chapter spread the word about the workshop to the student community by personally handing out fliers to students on campus. This was done consistently for 3 to 4 days before the event. Also, some of the Hindu YUVA volunteers went to their friend’s apartments to personally give out fliers and spread the word.

On the whole, the workshop had enthused many and roused their interest in this ancient Hindu gift to the world. This was visible in how some students wanted to know more about Vedic Mathematics and were ready to solve those problems and keep in touch with Shri Ravi Kumar ji to progress in this path. Definitely, a great way to start the semester for SJSU students and Hindu YUVA!

Hindu YUVA’s Niagara Camp!

admin — Sat, 01 Oct 2011 02:30:16 +0000

The University of Cincinnati (UC) chapter of Hindu YUVA organized a three-day Niagara youth camp for incoming students from India from September 17 to 19, 2011. This camp brought fresh minds into the laps of nature where they could prepare to assimilate themselves with the new culture empowered with integrated ethics, self-belief and consciousness. Forty-six students from UC and one student from Ohio State University participated in this trip. The YUVA group stayed at Jagannath Dhaam, an 80-acre scenic campsite of Hindu Swayamsevak Sangh located in Belfast, NY.

The students enjoyed icebreakers, bhajan sandhya and games on first day of the camp. The second day of the trip started with Ish Chintan followed by shakha, after which the group went to the Niagara Falls where they enjoyed rides to the “Maid of the Mist” and “Cave of the Winds.” Afterwards, the group returned to the campsite where they enjoyed a campfire, which was witness to some skits on current social topics. The last day of the camp started with Ish Chintan and shakha, which included an introduction to Indian martial arts. The most salient part of the final day of the camp was an inspiring visit to a cattle farm nourished by Smt. Linda, an American Hindu lady who practices the Hindu way of life in its truest sense. The camp concluded with group introspection and subsequent discussion on the significance and impact of Hindu culture in United States of America. The discussion was followed by a guest lecture by Dr. Sudesh Agrawal, a scientist from Cleveland, OH on the importance of social organizations such as Hindu YUVA in the US.

One of the unique features of the trip was that whole trip was organized by a group of 15 odd Hindu YUVA volunteers who together managed the people and place, organized activities and cooked food for around fifty people on all the three days of trip.

The Hindu YUVA chapter at UC organizes a weekly shakha, where students get together and engage in yoga, games, discussions, and other self-development activities. Hindu YUVA also organizes guest lectures and various other events to facilitate awareness of Hinduism in the US. Hindu YUVA volunteers also contribute to different community service activities in the greater Cincinnati area. The UC chapter of Hindu YUVA is obliged to continue serving in the direction of creating young souls and minds who have self-driven passion to pursue a valued Hindu lifestyle filled with ethics and values. Jai Hind.

Report prepared by Durgesh Rai.

Lifestyle of a Monk in NYC (Part 1 of 3), by Chris Fici

admin — Mon, 01 Aug 2011 00:10:13 +0000

There is an anomaly in the middle of all the pulsating beats, sizzling woks, and careening car horns of the East Village of Manhattan. Within a humble brownstone building at First Avenue and First Street is a monastery, with simple, humble monks attempting to focus their entire being on connecting with God. The anomaly goes further: these monks are not of any known Western tradition, but instead they carry forward in the line of bhakti-yoga, the devotional expression of the monotheistic schools of the Hindu/Vedic tradition.

Many questions then arise: how do they translate and share the teachings of their tradition in the middle of a cultural mix that is, by varying degrees, wholly at odds with their choice of lifestyle? What do they do in their daily lives? How do they maintain their vows of celibacy in this midst of one of the most sexually charged environments in the world? What does it mean to be a Hindu/Vedic monk in a world that has largely left such expressions of spirituality and religion behind?

I am one of those monks. For the past two years, I have been living in the Bhaktivedanta Ashram (monastery) here in the East Village of Manhattan, and I hope to share with you in this piece some of the depth and inspiration of this life and how this tradition is thriving today in the most unusual of environments. I will share both my personal realization and experience in coming to this lifestyle, and also some of the essential theological aspects of the bhakti tradition. In this combination of the personal and singular with the universal, a sense of the vitality and joy found in our search for truth and God here in our ashram may resonate with your own search, and I pray this may inspire you to look deeper into the commitment for the spiritual in your own heart.

A Personal Path

Generally what I wanted to be when I grew up, as a young kid blooming just outside of Detroit, Michigan, depended on what local sports team was currently winning and grabbing my excited attention. I can also remember wanting to be an astronaut, fascinated as I was by the immense mystery of the final frontier of space, and the colorful mysteries of the paranormal. I had a particular quirk as well when I was young: I loved to get up in front of the local evening newscast and pretend I was the weatherman. My mom was so tickled by this that she actually called up the local news station and had them come to do the weather forecast from my own living room, where I got to read the weekly forecast live on the air in front of thousands and thousands of Detroiters. Talk about a dream come true!

With Detroit being a bastion of Catholic worship and community throughout the 20th century, both of my parents came from very strong and very traditional Catholic upbringings. From the very beginning of my life, spiritual ritual and worship was a large part of my existence, from my original baptism as a baby boy, all the way to the weekly catechism classes I would attend following my regular secular schooling. All of this created within me a sense of a very personal God, one who I could relate to, talk to, and befriend.

I can recall one lesson of my church school days which instilled in me the idea that Jesus was everywhere and with us at all times. This idea struck my young mind as something wonderful and even quite logical. Of course God and His closest associates would be able to know who I was, where I was, and what I was feeling, and that these feelings and prayers would find no hindrance in being communicated to Him in a very simple, direct, and innocent way.

Every evening before I would go to sleep, I would pray to God in a very casual and innocent way, asking for such simple requests such as the hope that the cute girl I liked at school would move in with her family to the house next to mine. Looking back at this now, of course I see a exuberant innocence and perhaps a lack of deep theological perspective, but there was always a sense of love, a free, open, and natural love that I faithfully assumed was my natural relationship with God. That faith I have carried with me in my heart and which now, as a monk, I am trying to cultivate and make more real in my life today.

But even as I was expressing these youthful devotions, the idea of a priestly life never entered my mind. A generational shift had already taken place, as the pious Detroit my grandfather once knew, one in which the church community included plenty of association and retreats with priests, Franciscan monks, and nuns, had changed into something beaten down and withered by the harsh economic and social realities of the once-booming “Motor City.”

This faltering of the “American Dream” became prominent in my consciousness as I began my study at the University of Michigan. I began to see that the story of the society I was raised in, and the secular values I had been raised to believe in with great faith, were based on a series of illusions, falsities, and cruelties, going back to the genocidal razing of the Native Americans as European settlers entered into the “New World.” All of this knowledge compelled within me to looker for a deeper and more actual sense of the truth, which took me into arenas from activist to psychedelic, eventually taking me back to where I had started as a child, to the presence of God.

With my worldview broadened by experiences and intuition, I began to look towards the wisdom traditions of the East to help me define the deeper reality that I felt was hovering so close to my grasp. Stories and documentaries of great yogis from the Buddhist and Hindu traditions dazzled my seeker’s sense of the extra-ordinary and desire for direct experience beyond the realm of intoxication and magic spells. I began to call out within me the desire to find a process of meditation, to be linked to up to a natural method of understanding the Divine within me, and while God may not have answered my prayers of having my cute potential girlfriend move in next door when I was a kid, He answered my call for a deeper practice in a way that would change my life in the most profound way.

A Connection with Krishna

While walking one day on the University of Michigan campus, I met a young man named Jim who offered me a flyer for a mantra meditation program. When I attended the program and talked further with Jim, he told me was a monk. All I knew of monks up to that point were the powerful, mythical, and otherworldly figures I had encountered in my study of the Eastern traditions (as well as dedicated Saturday-night viewings of classic martial arts films). To meet this unassuming, humble gentleman and to see in his personality that this lifestyle was still a living and breathing vitality drew me further into the theology and practice of bhakti-yoga.

Jim and his fellow monk associate Prentiss informed and revealed to me that the tradition of bhakti-yoga, a yoga of heart-felt and living devotion to God, or Krishna, the all-attractive Divine Supreme Person, was and is a central and essential part of one of the oldest and strongest spiritual traditions known to antiquity, the Vedic tradition. This tradition was brought to the West in 1965 by A.C Bhaktivedanta Swami Prabhupada, a renounced scholar, author, and priest of the bhakti tradition who had been compelled by his own teacher, or guru, to bring these teachings to the West. Swami Prabhupada’s calling and mission expanded from his humble beginnings in New York City in the late 1960s to become a worldwide movement under the auspices of the International Society of Krishna Consciousness (ISKCON), which now has temples and spiritual centers from Africa to Australia and most everywhere in between.

All of this spiritual culture and history piqued my interest, and the heartfelt and inspirational discussions we shared, along with the excellent vegetarian dinners, helped me to find a new sense of belonging that I had struggled to find in the over-competitive and over-charged social atmospheres of this major university. Above all, the practice of mantra meditation that Jim and Prentiss shared struck me quite deeply on the experiential level This began to fulfill my desire for a direct and profound spiritual experience, leading me onto the road to the monastic life I lead today. Before I continue with my personal story, let me share a little of the theological base behind this mantra meditation and its importance and vitality as a spiritual practice specifically meant and designed to be of great benefit for us in our fractured and chaotic contemporary age.

The Chanting of The Holy Name (Maha-Mantra)

At the heart of the practice of bhakti-yoga is the system of mantra meditation, which enables the practitioner to connect directly to the presence and reality of God by sound vibration. Mantra meditation is offered to the spiritualist of today as the most essential and practical way of connecting to God. In the bhakti tradition, this chanting of the holy names of God is known as the maha-mantra. The term mantra means to deliver or liberate the mind from materially based conditioning that impede clarity of self-realization for spiritual advancement, and the term maha means “great” or “supreme.”

The maha-mantra consists of the three most prominent names of God as known and worshiped in the bhakti line: Hare (the feminine aspect of God), Krishna (the masculine aspect of God ), and Rama (the internal pleasure potency of God). Together these three names make up the maha-mantra: Hare Krishna/Hare Krishna/Krishna Krishna/Hare Hare/Hare Rama/Hare Rama/Rama Rama/Hare Hare.

The bhakti practitioner chants the maha-mantra daily on beads (japa) or musically in a congregation (kirtan), and this chanting forms the essential foundation of their spiritual practice. Sri Caitanya Mahaprabhu, the bhakti saint of sixteenth-century India, inaugurated this chanting of the maha-mantra amongst his followers, with the intention of spreading it to every town and village in the world. In his Siksastaka, or series of eight verses he wrote to establish the essential mood for the practice of bhakti, he states that the chanting of the maha-mantra cleanses the heart of the dust of illusion and material conditioning that has accumulated over the course of our life and previous lives. The chanter of the maha-mantra understands that without this internal cleansing process, any attempt to focus one’s consciousness on God will remain clouded and frustrated.

The different names of God abound across the spectrum of religious and spiritual expression and tradition. When one approaches these names in a mood of humility one is able to take great advantage of the direct connection being offered by God, and the door opens to the highest spiritual understanding. The names of God are not different from the original form and substance of God. By chanting these names, one comes into direct contact with the actual reality of God, and this contact bears the fruit of realization and revelation that propels the aspirant forward on the spiritual path. The bhakti tradition, through its foundations in antiquity and contemporary practice, offers one of the clearest and most accessible paths to this kind of direct connection with God through the chanting of His holy names.

A Different Path

Looking back on the moods of my life, I can see that I was never wired to follow the paths of life considered to be normal and accepted. Some of this has to do with undeveloped personality and character traits, but a lot of it has to do with the sense of a deeper calling. In the association of my two new bhakti monk friends Jim and Prentiss, I began to study more about the bhakti tradition, diving deeper into the practice of mantra meditation and the study of the classic Eastern text at the heart of the bhakti faith, the Bhagavad-Gita.

Through Swami Prabhupada’s translation of the Gita I began to grasp the immensity but also the immediacy of this tradition, and most importantly, I began to understand a deep and thorough theological foundation to the questioning and truth-seeking I had been undertaking now for some years prior. Oddly and sweetly enough, I discovered in the words and personage of Krishna the loving, knowing, and befriending God that had been the object of my childhood affections.

I continued to spend a lot of time with Jim and Prentiss as my college career wound on, including spending time with them on retreats to the Detroit ISKCON temple where they lived, as well as one of the more prominent ISKCON cultural centers in West Virginia, where I got a first-hand taste and experience of monastic life in the bhakti tradition. Prentiss even moved to the University of Michigan campus to open a cultural center, and the personal time he spent with me training me in the art of chanting the maha-mantra, as well as his warm and intelligent friendship, were invaluable touchstones to my spiritual development.

Upon my graduation from the University of Michigan, with a degree from the film school, I found myself at the familiar crossroads of the post-graduate. It became clear enough to me that I didn’t want to follow some of the paths of my fellow film-school friends, as they schlepped West to the hallowed hills of Hollywood to fetch coffee 24/7 for over-indulged television producers. I dabbled a bit in the business of producing radio, doing freeform musical shows for local public and internet stations, but career opportunities never seemed to match up with my strange sense of idealism and ambition. Increasingly I felt like I was floating around and treading water, certainly not a unique circumstance for someone of my age at that time, but I had within me a spiritual wealth, from my time with Jim and Prentiss and their fellow monks, that began to grab my attention more and more.

The questions of my search still lingered: What is real? What is truth? How can I have access to this truth? This was now combined with a fervent search to become responsible for myself as I entered into my adult life, to find a meaning and a calling. I continued to chant and study the Bhagavad-Gita, but my association with devotees of the bhakti tradition had become limited, as Jim and Prentiss had moved away from Michigan and on to other stages in their lives. Still, what they had given me remained the deepest part of my life and of my being, and I could not forget it, and by 2006, two years after I had graduated from school, the shelter of the bhakti tradition, and particularly the monastic life within, loomed into the front of my mind as the best course to find the meaning and happiness that I was seeking.

A Higher Fight, by Anand Jayanthi

admin — Mon, 01 Aug 2011 00:09:09 +0000

The question of a citizen’s proper role in his or her state is one that creates a good deal of debate. The role of citizen in a state under revolution? Even more so. Recent events in Egypt challenge us, as Hindus, to answer this question through our own ideals. In what direction does a diligent consideration of dharma point us? How can a citizen justify protesting his or her header? How can a citizen justify killing or dying for such a cause? How far do such actions reach in their impact, and do the benefits outweigh the detriments as per a dharmic calculus?

To start, let us consult the self-proclaimed omniscient figure Sri Krishna, as he appears in the Bhagavad Gita. Faced with, quite easily, one of the most profound moral questions in Hindu scripture, as well as one of the most stubborn intellectuals ever to grace our mythology, Krishna gives us a necessarily meticulous perspective on the questions we raised initially. We sit by Arjuna as he asks Krishna what to do in this terrible test of his loyalty to justice against his loyalty to family. Krishna responds with what Swami Vivekananda (and a good deal of conventional wisdom) calls the essence of the Gita: क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ (loosely translated: Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartnedness and arise, O scorcher of enemies! (2.3). Gandhi, however, wrote often of another side of Krishna’s response: the importance of selfless action.

At first glance, this latter insight doesn’t seem applicable to Arjuna’s situation, since his conflict supposes unfavorable outcomes no matter how he chooses, and his immediate question is not one of personal gains. But if we take the selfless to encompass more than forgoing the fruits of one’s actions, but include also accepting the negative consequences of such actions, then the meaning begins to include – even define – Arjuna’s predicament. This broadening of Gandhi’s interpretation is an important one, for when Arjuna understands this, he removes the pain he feels personally from the task of fighting the war. The grief – just as much a part of his self as joy would be – falls away, as he fights the war for the greater mission of justice.

Egypt has seen many casualties in the past months — innocents of all ages engaging in spirited outcry against an unjust government, each of them Pandavas in their own right, fighting against an undermining of their basic rights. As we look on at this situation and other contemporary contexts for the consideration of Krishna’s teachings, we study them, and have to hope that the involved, while they fight for causes they believe in, do appropriately act selflessly. To not do so would bring great pain, I imagine, if the sacrifice is in vain, and will engender undue personal ownership of a victory, if they succeed in their vision. Even so, I recognize that such an opportunity as Egypt’s revolution asks us, with a forwardness like nothing else, what we truly stand for, and for that I truly admire those individuals who step up, like Arjuna did thousands of years ago, to answer that question.

Western Condescension of Hinduism (Part 1 of 3), by Foram Mehta

admin — Mon, 01 Aug 2011 00:08:40 +0000

As a child, I moved around frequently. My parents emigrated from India to the U.S. when I wasn’t even five years old, and we moved from place to place. When most kids my age were toting around new lunch boxes, I was carrying moving boxes. It seems that, for most of my life, I’ve perpetually been stuck with the “New Kid Syndrome”.

Unfortunately for me, the schools I attended weren’t ever very religiously diverse. Christians usually made up the vast majority of my peers, and at times it was quite lonely for a little Hindu child like me not having anyone or anything to which to relate. Ah, but then there was always Social Studies – my favorite subject! No matter what book we learned from, we always covered India. As the second most populated country in the world, it was guaranteed to have a spot on the year’s lesson plan. Finally, something I could relate to! With the mention of India also came mention of Hinduism, the religion that millions of families like mine practiced. I always looked forward talking about Hinduism in school because I was almost always the only Hindu around, and this meant instant stardom.

“Wow, cool! All these weird-looking gods and goddesses with so many heads and arms! You really believe in all of them?” kids would ask me.

“Some of them look like monsters from scary movies!”

Hey, wait a second, there’s not really more than God. And why are Shiva, Vishnu, Saraswati, and Lakshmi being referred to as ‘gods’ and ‘goddesses?’ Monsters? No, that’s not right at all! The Bhagavad-Gita is mythology? Like Greek mythology? This is all wrong…

This was an experience I dealt with many years ago, and interestingly enough many Hindus are still dealing with today: the misrepresentation and subsequent belittlement of Hinduism. For a religion as established and tolerant as Hinduism, Western cultures have disrespected it through outlets of public education, media, and marketable fashions and trends. The result: the face of Hinduism becomes no more than what is represented by many in the West: a “mythological”, pagan religion.

Some say ignorance is bliss, but I have to disagree when it comes to education because it only leads to misconception, and that is definitely not bliss. Misconceptions in the hands of scholars and educators are dangerous and destructive. Incorrect and misleading information about Hinduism has often been printed in textbooks and reference books. Public education is a powerful source of information, especially for young people, who are exposed to world religions for the first time. Young minds soak up information like a sponge, especially when they are learning about something they have little to no prior exposure to.

So then, what happens when a child goes to school and reads, “Durga and Kali are terrible and extremely bloodthirsty forms of this goddess,” in a textbook like “The Ancient South Asian World,” printed by the Oxford University Press? What about learning that The Mahabharata, an ancient Hindu scripture is described as being, “…like adventure movies of today [that tell] thrilling stories about great heroes” as described in Glencoe-McGraw Hill’s “Discovering Our Past – Ancient Civilizations” textbook?

These certainly aren’t accurate statements about Hinduism, and what’s worse is that they’re superficial. Jesus’s crucifixion is never referred to as a “gripping, emotional roller coaster,” so why precede the description of a Hindu script with such an introduction? Furthermore, describing Durga and Kali with such adjectives as “terrible” and “bloodthirsty” paints vivid pictures in impressionable minds of demons and monsters like those straight out of fairytales. Of course it’s understandable that Hindus and non-Hindus, alike, assume that Hinduism is a pagan religion when scholars describe important figures as elaborate and animalistic idols. Monsters can’t be worshipped as God, so the very idea of Hindu teachings seems ridiculous.

Dictionary.com’s description of Krishna is as “one of the most popular gods…[who is] worshipped in several forms [such as] as the divine cowherd whose erotic exploits, esp. with his favorite, Radha, have produced both romantic and religious literature.” The relationship between Krishna and Radha is one of pure, eternal love as described by Hindu scriptures, and to reduce it to an “erotic exploit” conveys it solely as sexual relationship, in which Krishna is the hunk who gets all the girls. This description reduces a major form of God to human form, and worse, portrays him in an especially bad light by making him sound like a perpetual flirt.

Jasneshwari Dev, a spiritual teacher at Barsana Dham Temple in Austin, Texas has written letters to book publishers and conveyed the Hindu community’s disappointment in such inaccurate descriptions in hopes to promote better education of Westerners about Hinduism. She says the description of Krishna is completely inappropriate and misleading.

“Using the word “erotic” to describe the love between Radha and Krishna shows the ignorance of the writer. God’s love is beyond the conception of the human mind,” she says.

“But Hinduism does teach us that God is beyond all such human emotions of lust, anger, greed, jealously. The use of this word to describe God is highly offensive to Hindus.”

The Double Standards of Polytheism, by Ravi

admin — Mon, 01 Aug 2011 00:07:06 +0000

Often a point of contention in religious debates, the idea of God being manifested in various forms is greatly misunderstood. There are some who believe that Hindus worship “330 million different gods” with Hindu verses taken out of context and misconstrued. It needs to be emphasized that the main point of this piece is not whether religions are polytheistic (belief in more than one God) or monotheistic (belief in one God). This is irrelevant – the objective is to show that multiple forms of the Creator are written about in the sacred texts of ALL major religions, not just in Hinduism. The essence is the same. The conflict is merely an issue of language/semantics. Before detailing what exactly Hinduism says on this subject it’s important to first examine the three religions which are usually labeled monotheistic.

What Abrahamic faiths say

Genesis 1:26 of the Torah narrates “”Let us make man in our image, in our likeness.” The words “us” and “our” imply that more than one creator constructed humanity. In Genesis, one Supreme Force assigns the task of creating Adam to a team of divine servants. The Old Testament calls this team “angels”; Hindu scriptures use the Sanskrit term devas (demigods) instead to describe those who serve Brahman. The Hebrew word El-ohim which is used numerous times in the Torah can be translated to mean one single God or multiple entities. At the end of every angel’s name is “el” (Gabri-el, Rapha-el, Immanu-el, etc.), each representing a different aspect or characteristic of the larger Creator El.

Catholicism references not one but three divinities – God the Father, Jesus his son, and the Holy Spirit. Catholics are also known to pray to various saints who handle specific issues. Protestant faiths revolve around the worship of two distinct beings, God the Father and his son Jesus. The New Testament 23:33 even contains a conversation where Jesus says “Father forgive them, for they know not what they do.” In monotheism would this be considered a monologue or a dialogue?

Islam continues in the lineage of the Hebrew prophet Abraham. Just as in the Torah, the Quran also uses the plural “we”: “And We did certainly create the heavens and earth ” (50:38) and “O people, we created you from the same male and female.” (49:13)

What Hinduism says

It’s clear that there’s an inconsistency when defining religions as polytheistic or monotheistic. When a person worships Ganesh the son and his Father Shiva they’re said to believe in more than one God. The same thing isn’t said about someone who worships Jesus the son and his Father Jehovah. The Catholic Trinity is monotheist, but the Hindu Trimurti of Brahma, Vishnu, and Shiva is not. When the Vedas say that Brahman manifested as various entities then the conclusion is that Hindus believe in many gods. But when the book of Genesis and Surat Qaf describe a legion of creators that designed Man this is somehow not the same thing.

More importantly though are what the religions say about how their sacred texts were delivered. “The angel of the Lord appeared to him as flames in the fire from a bush.” (Exodus 3:3) This flame represents the “presence of God”. When this story is presented in movies or other formats, Moses is talking directly with God, not an angel as the scriptures say. Muslims believe that the angel Gabriel revealed the Quran to the Prophet Muhammad. The Quran is referred to as “the word of God.” Even though God did not directly speak the Quran to Muhammad, it’s accepted that Gabriel is a representation of God delivering the word.

Yet critics of Hinduism will not allow this same logic to be applied to dharmic scriptures. The Mahabharata was penned by sage Vyasa and dictated by Ganesh, yet it’s not considered divinely inspired because it wasn’t revealed by Brahman but a “demigod”. The Gita was sung by Krishna, but since he’s an avatar (manifestation) of Vishnu, it’s not a monotheistic holy text but something created by a lesser god.

The common argument is Biblical and Quranic verses do not promote polytheism, but that God merely materialized as separate representations at the same time. This is exactly what Hindu scriptures have been saying all along – that the Creator can manifest, act, and reveal on this plane in multiple ways.

First let’s address the misconception that Hindus worship “330 million gods” (or some similar outlandish number) by looking directly into the scriptures. Rig Veda 1:164:46 says: the One Being is called by many names. This point is elaborated in the Upanisads, a sub-text which is presented as conversations between a teacher and his pupils. Brihadaranyaka Upanishad 1:9:1 contains one such dialogue:

Student: How many gods are there?
Guru: Three hundred and three and three thousand and three.
Student: How many gods are there?
Guru: Thirty three.
Student: How many gods are there?
Guru: Six.

This dialogue goes on until finally the Guru reaches the answer One. He continues by saying that there is one Being who pervades the entire universe and manifests in infinite forms. There is no Hindu text that lists a million names, let alone thirty three million. In a daily Vedic ceremony priests/brahmins are required to chant the many titles of God. If priests had to use such high a number in one ritual they’d probably be chanting their whole lives without a break. And imagine the overwhelming task if each Hindu had to individually worship 330 million gods every time they prayed or visited a temple!

The Katha Upanishad expands on the idea of infinite manifestations: There is one Ruler, the Spirit that is in all things, who transforms his own form into many.

Indian saint Namdev of the Sikh tradition also wrote: He is the One in many, countless are His shapes and forms. He pervades all that exists; wherever I look, He is there.

The Bhagavad Gita also details the idea of devas and One Supreme Deity. Avatar narrator Krishna explains that the devotees have permission to devote their heart to the form of God they desire:

I am in everyone’s heart. As soon as one desires to worship a deva, I make his/her faith steady so that he/she can devote himself to that particular deity. Endowed with such a faith, he executes his worship of a particular deity and obtains his/her desires. But in reality these benefits are given by Me. (7:21-23)

This verse also gives a glimpse as to why there are no Hindu missionaries around the world working to convert people. The Gita states that whichever form of the Creator a person is attracted to whether it be Brahman, Allah, Raba, Yahweh, or anything else, they are encouraged to worship that form so long as the devotion is sincere. The viewpoint that the Creator has created the Earth to be a battleground for religious fighting or competition is rejected.

Gita 17:23 says that the chanting of priests in Vedic ceremonies performed specifically for God’s agents are directly pleasing to Brahman: From the beginning of creation, the three words OM TAT SAT were used to symbolize God. These three representations were used by brahmins chanting Vedic hymns for the satisfaction of the Supreme.

In Chapter 11 of the Gita, Krishna reveals his infinite forms to Arjun, showing that the Divine is able to manifest in an infinite number of ways, both beautiful and terrible. Arjun is so terrified of the sight that he asks Krishna to revert back to the comforting single, peronal form understood by him. This is something mirrored by religious devotees, as most people attach themselves to the religion that makes them feel comfortable in their form of worship.

In all religions various attributes and qualities are assigned to the Creator. But the reality is most people choose to worship a form of the Creator they feel matches up with their viewpoints. Some view God as vengeful and angry, while others see a loving and merciful God. Some see God as encompassing of all these qualities, while others say God is incapable of having attributes since attributes are human-like. We see these differences in the various sects of religions, some causing rifts within communities that supposedly worship the same Supreme Being. Likewise in Hinduism, Hindus are attracted to the form of deity which is pleasing to their outlook on religion. Which form of God or Deva appeals to a Hindu devotee’s heart and mind is the one they will choose to worship. Instead of being hung up on terms like “polytheism” or “monotheism” Hindus instead must focus on steadying their devotion, purifying their heart, and focusing their intellect on loving worship of the Infinite.

Ravi resides in Chicago and is a co-blogger for Hindu-Muslim unity/communal harmony website Dharma Deen Alliance (dharmadeen.com), volunteers with non profit Save A Mother (save-a-mother.org) and has written for magazines such as Hinduism Today.

Gopi Prem Bhajan, by Eshita Gupta

admin — Mon, 01 Aug 2011 00:06:48 +0000

Shyam teri akhiyan badi-badi
Dekhein yein sab kutch gadi-ghadi

Shyam teri mor pankhi hari hari
Nishkam bhakti ho gadi-gadi

Shyam teri baiyan khuli-khuli
pyar yein barsayein ghadi-ghadi

shyam tere karnda bade-bade
sune yein man ki ghadi-ghadi

shyam teri bansuri khadi-khadi
maya meri todhe ghadi-ghadi

shyam mera swami ghadi- ghadi
main teri dasi ghadi-ghadi

Eshita Gupta is a graduate student in the department of economics at the Indian Statistical Institute, Delhi. She has an avid interest in meditation, yoga, reading and writing. She enjoys exploring new places and watching inspirational movies.

DasaMahavidhya #8 - Bagalamukhi, by Deepak Saagar

admin — Mon, 01 Aug 2011 00:06:24 +0000

Bagalamukhi is a goddess of paralyzing power. Her name literally means “one who has a face that can capture others” and she essentially represents the hypnotic power of the goddess. Bagalamukhi’s speech is so powerful that it leaves others silent and grasping for words. She gives the decisive statement, the irrefutable conclusions, the pronouncement of ultimate truth. Hence, she is propitiated for success in discussions and debates. Bagalamukhi turns each thing into its opposite. She represents the knowledge whereby each thing must in time become its opposite. Bagalamukhi is the secret presence of the opposite wherein each thing is dissolved back into the Unborn and the Uncreated. She is clothed in yellow, with bright olden ornaments and sits in the midst of an ocean in a decorated gazebo on a golden throne. She is shown holding the tongue of an Asura with one hand and lifting a club to hit him with the other, paralyzing the evil in this world, paving the way for good.

Deepak Saagar is a graduate student at the University of Cincinnati.

Sewa Project at Warehouse Food Sort by Sunnyvale Hindu YUVA

admin — Mon, 01 Aug 2011 00:00:00 +0000

“Blessed are they whose bodies get destroyed in the service of others.” by Swami Vivekananda.

Inspired by the spiritual thoughts of Vivekananda, Sunnyvale Hindu YUVA decided a seva prayog at Second Harvest Food Bank - Warehouse Food Sort in Santa Clara County.

Donated food from several departments is collected at the Warehouse. The YUVA volunteers helped them to sort food for the further distribution. Thirteen youth participated in the process for around 3 hours. They were divided into two groups. One group helped to sort food items like ready to eat, ready to cook, canned juices while the other grouped helped to sort and pack frozen pasta.

The food bank organizers also provided information about how they work: how donated food is collected from various places, sorted and then distributed to the needy class of people. Many people from other organizations/individuals also participated in the noble cause. Kris Sulpizio, Director of Volunteer services with her experience has discovered, “People do more than sort food when they’re here at the Food Bank; they transform lives.”

Pictures from the event:

https://picasaweb.google.com/keshava.murali/SunnyvaleYuva?authkey=Gv1sRgCKaF0ov93eX0Rw#

Sunnyvale YUVA shakha is a great place to meet and work with inspired youth. The shakha happens every Sunday from 10.00 am to 11.30 am. For more information, please contact Vivek (619-203-5761) or Mahendra (619-335-7847).

Find them on Facebook at:

http://www.facebook.com/home.php?sk=group_173839479304675&ap=1

Gov. Bentley, I may not be your brother, but you’re mine, by Sai Kolluru

admin — Tue, 01 Feb 2011 00:10:17 +0000

Vasudaiva Kutumbakam, “The world is one single family.” – Hitopadesha 1.3.71

Ekam Sat Vipraha Bahuda Vadanti, “Truth is one, sages say it differently.” –Rig Veda

Divine and Respected Governor Bentley of Alabama on the day of celebration of Dr. Martin Luther King had this to say, “…anybody here today who has not accepted Jesus Christ as their savior, I’m telling you, you’re not my brother and you’re not my sister.” When I first heard this, I was immediately reminded of the small speech I gave at the Interfaith Youth Core Leadership Institute conference in Washington, D.C. At this conference, I spoke of the two universal concepts practiced in Hinduism and insisted not on religious tolerance but religious celebration. Being one of the most secular and pluralistic societies in the world, it still surprises me to see people of great moral responsibility and power insist on viewing things only from their side. This ideology of “my faith is better than yours and since you’re not following what I follow, you are bound to go to hell” is still prevalent in the minds of many. In addition, fundamentalism in every religion continues to eclipse the idea that reason and experience make the belief in the divine power plausible. The issue here lies not in religion but in the lack of a sense of belonging. As soon as we start demarcating in the name of religion, we deprive ourselves of the sense of belonging that is held within idea of “Vasudaiva Kutumbakam”.

As human beings, regardless of race, gender, religion, name, nationality, color, we must believe in the divine potential that each one of us carry within us. As Swami Vivekananda expressed in his speech at the World Parliament of Religions in Chicago on September 11, 1893, “…the Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.” One must therefore, not only educate his or herself about the uniqueness and beauty of his or her tradition, but also assimilate towards other traditions. The beauty of Christianity lies in its love for God and its emphasis on forgiveness and suffering of human brotherhood. Islam teaches us the oneness of God; it shows Allah’s merciful nature and His direct relationship with one’s self. Buddhism teaches us the nature of benevolence and importance of one’s own personal path to enlightenment. Hinduism teaches us “Ahimsa Paramo Dharmah” which means ‘non-violence is the Supreme virtue’.

Jesus, Moses, Buddha, Mohammad, Adi Shankaracharya have all taught us that the transcendental reality lies beyond religion. Each one of them taught us that humanity must transcend religion and its denominations. They unveiled their divine potential and looked beyond themselves. They taught us that “Ekam Sat Vipraha Bahuda Vadanti”, ‘the Truth is One but the paths are many”. So let my brothers and sisters not just be Christian and Hindu or Muslim and Jewish, let them be humanity. Let my tradition show that my sense of belonging extends beyond my tradition and beyond me and is not just for me. Let us continue to assimilate.

Sai Santosh Kolluru is a junior at Case Western Reserve University studying Aerospace and Mechanical Engineering. He is President of the CWRU Hindu YUVA chapter and works with Sewa Int’l on the Bhutanese Refugee Empowerment project. He enjoys Cross Country, Track & Field, and studying the Vedantas.

That Other Goal for SNY, by Sanchay Jain

admin — Tue, 01 Feb 2011 00:09:09 +0000

Aum Mithraya Namah.

This short phrase is the beginning of a rigorous and balanced exercise that is essentially the amalgamation of ten yoga postures, repeated in a cycle of thirteen repetitions.

Surya Namaskar, which literally translates to “Salutation to the Sun,” is more than just a cardio workout. With equal emphasis placed on balanced, even breathing and the mantras that proceed each set—each an alternate Sanskrit name for the sun—Surya Namaskar is truly a holistic exercise that strengthens the mind and body.

Anyone who has attended a Hindu Yuva activity would likely be familiar with Surya Namaskar, and so it would come as no surprise that Hindu Swayamsevak Sangh, during the month of January, promoted its fifth annual Surya Namaskar Yagna (SNY), or Yogathon. From January 15th (Makar Sankranti) until January 30th, events like the opening Lehar to twenty-four-hour Surya Namaskar Marathon promoted the benefits of Surya Namaskar and yoga in general.

The target for this year’s Surya Namaskar Yagna was ambitious: 10,000 participants doing one million Surya Namaskars. With the tallies still being compiled at the time of writing, it seems that the Yagna netted nearly 9,150 participants throughout the two weeks, who altogether combined for around 907,000 Surya Namaskars in 39 states.

As for myself, I wanted to improve my count from last year, which was not particularly high. And while I did not perform the 2,500 Surya Namaskars needed to be included in Tattva magazine, I felt relatively proud with the 1,200 Surya Namaskars that I did, as it was a step forward.

However, my goal was not restricted to just the count, and it certainly was not restricted to the two weeks of the yagna. Surya Namaskar does not have the same effectiveness if one does it rigorously for just two weeks; part of its power comes in regular daily practice. Surya Namaskar Yagna isn’t the end-all be-all for the yoga we do in our lifetime. Instead, it should serve as inspiration to pursue long-term health benefits through building a regular routine.

Ultimately, the goal for Surya Namaskar Yagna is to promote yoga and its positive attributes. And while many yoga centers exist throughout America, most omit a very crucial part of yoga—the spirituality aspect. Yogasanas with its breathing techniques and concentration brings about internal peace and focus, and is part of Raja-yoga.

When we do hundreds of sets of Surya Namaskar for an acute time period, we are likely omitting this aspect. In our fervent zeal to compete for a count, we forget the spiritual origins of this practice, and we are not focused on getting one step closer to enlightenment. Instead, we start to concentrate on getting one step closer to 2,500, 1 million, or whatever number is in front of us which is a distraction.

The Surya Namaskar Yagna has been a very effective way of promoting and encouraging the practice of yoga for a short span of time. The use of counts as a tool in this promotion is also important, as it certainly attracts people to apply something they wouldn’t ordinarily feel the need to implement in their lives, even for a temporary period of time. But as the Yagna has come to a close, it is time to realize that the goal of the Yagna has not ended; in fact, it has only just begun. By January 14th next year, we should all be able to say that we have been doing at least one set of Surya Namaskar daily prior to the Yogathan’s start.

Sanchay Jain is a freshman at NYU. His interests include listening to music, writing, and working out.

“Take Back Yoga” Campaign is an Act of Giving , by Rudra Upadhyaya

admin — Tue, 01 Feb 2011 00:07:42 +0000

Editorial on Hindu American Foundation’s “Take Back Yoga” campaign which has received attention in a recent New York Times article and coverage aired on CNN. The HAF press release can be found here: http://www.hafsite.org/media/pr/takeyogaback

Does it really matter? Is it important that the 15 million practitioners of Yoga in America and the millions more who have some interest in the subject acknowledge that Yoga has its origins in Hinduism? Even if it’s true, so what? We’re not really trying to convert anyone. Those 15 million people won’t suddenly become Hindus. And it’s not as if we want them to stop practicing it either. After all, Yoga was formed for the benefit of mankind, not for the benefit of those who call themselves Hindu. So if people are already doing something good by practicing Yoga and if we don’t really expect anything to change, then what’s the point? Why should we care?

I’m sure there a number of people who think like this, and there’s nothing wrong with being content knowing that there are millions of Americans who do practice yoga. I too am very happy that this is the case. But with that said I do believe that it matters. Even if we don’t expect some major change, there still are positive ramifications.

What is Hinduism? What is something that can be considered Hindu? As Hindus, I’m sure we can create an ongoing list of answers to these questions, but what type of answers would non-Hindu Americans give? The world has changed much since the time of Swami Vivekananda and I’m sure Indians (and in extension Hindus) aren’t seen as snake charmers today, but how many people acknowledge the grand traditions of our lineage? Do they know about the great philosophies that comprise Hinduism, or is the word Hindu still associated with the caste system and cow worship? If Americans were to acknowledge that Yoga, a tool of both physical and spiritual benefit, has its origins in Hinduism, this would be something that brings pride to all Hindus. To some of us this might not mean much, but remembering the youth who are still asked if they worship cows in their global studies class, how can we say that this is not important?

Out of the 15 million practitioners of Yoga in America, I’m sure that some of them would not like to admit that they are doing a Hindu thing and thus one reason for the demarcation. On the other hand, there probably are a number of people who once knowing that Yoga is something Hindu would want to learn more about what Yoga truly is. We can all appreciate and enjoy the Mona Lisa having no clue of its origins. But knowing that it was created by the master, Leonardo da Vinci, we can also come to appreciate The Last Supper or any of the other great works that comprise his legacy. Hatha Yoga, the practice of postures and breathing techniques, is only a small part of Raja Yoga. But how can anyone come to know the philosophy of Raja Yoga, or any of the other paths of Yoga, without first knowing that Yoga originates from Hinduism? If people still choose to only practice Hatha Yoga after knowing its connections with Hinduism, then that’s fine. But when did it become a bad thing to increase the general knowledge of the entire society?

Of course, there are many more arguments that can be made. And there are probably still a number of people who feel that this really doesn’t matter. However, it can’t be denied that if Americans where to acknowledge Yoga as a Hindu practice, this would only have positive effects on the Hindu and American societies. Does this mean that we should take to the streets and charge into our local Yoga studios? No, although it would be quite amusing, but we can at the very least be supportive of Hindu American Foundation’s “Take Back Yoga” campaign and similar initiatives undertaken by other groups.

Rudra Upadhyaya has a B.S. degree in Applied Mathematics from SUNY Farmingdale. His interests include martial arts, reading interesting books, participating in engaging discussions and pondering the unimaginable.

What I Do, by Debjit Dutta

admin — Tue, 01 Feb 2011 00:06:53 +0000

One of my favorite childhood dreams was to do research in a science lab in the US. I don’t remember when I first dreamt about this but surely it was before I actually started understanding what science is all about. Currently I am doing my graduate studies in the chemistry department of University of North Carolina, Chapel Hill working towards a Ph.D. in chemistry. I started working under Prof. Muhammad Yousaf during the fall of 2007 and it has been a wonderful journey till date. Outside my time devoted to research I am also a volunteer for Hindu Swayamsevak Sangh and try to devote time in coordinating and participating in different Sangh activities. My current responsibility is to coordinate the youth activities in the South East zone of USA ranging from the Carolinas to Florida. I enjoy interacting with people and spreading the awareness of Hindu Dharma in the society. Apart from that I am also a very adventurous person and love to do crazy things like rock climbing, hiking, parasailing, etc.

My current research is about studying the cell-cell interactions and different cell functions, which includes conducting experiments in two-dimensional Petri dishes that in reality do not reflect the actual three-dimensional environment cells have in vitro. At UNC, I focus my research on mimicking this 3D environment for cells and analyzing its effect on cell behavior and functions, including stem cell differentiation. Controlling cell-cell interactions and cellular architecture in three dimensional (3D) space and time is critical for the proper development and survival of higher order organisms. These dynamic interactions are complex but essential for correct cell behavior and tissue function based on a myriad of physical, mechanical, and hydrodynamic forces, as well as autocrine and paracrine signaling. However, to recapitulate these processes in vitro while maintaining these dynamic and discrete cell-cell contacts is difficult and requires a multidisciplinary coordinated effort, intersecting several research fields. The ability to modulate cell-cell interactions in space and time would in turn allow for unprecedented control of cell behavior and enable the design and utility of new dynamic tissue engineering scaffolds, in vivo imaging capabilities, high-throughput tissue-based screening assays, and drug delivery therapies.

To address this issue, we have developed a novel liposome fusion based methodology to tailor cell surfaces with dynamic and switchable bio-orthogonal chemistries and to direct the assembly and disassembly of 3D tissues for applications in stem cell differentiation and tissue engineering. We show that this strategy is redox responsive and allows for multiple rounds of the controlled conjugation and release of molecules to and from cell surfaces in situ. In simple words it can be said that we insert complementary chemical groups in cell surface. Cells with the complementary chemistry can then react with each other forming 3D clusters or multiple layers of cells, which mimic tissue like structures. We can also control the geometric shape of the tissue structures and disassemble them by applying an electrochemical signal.

I look forward to carrying on this research of studying cell-cell interactions in three dimensions and its further applications in tissue morphogenesis and regenerative medicine.

Forgotten Women of the Ramayan, by Aparna Garg

admin — Tue, 01 Feb 2011 00:05:50 +0000

One of the oldest epics in the world, the Ramayan has guided people along the path of dharma for thousands of years. Though Ramayan literally means “the path of Ram,” many of its messages are illustrated through the words and actions of other characters, particularly the women. When asked to name exemplary women from the Ramayan, most people would stop after Sita. However, in addition to Sita, there are several other characters who exemplified the principles of dharma. These women set examples for generations to come, and they serve as ideals for men and women of the 21^st century.

Mandodari

Mandodari was the virtuous wife of Ravan who had the courage to stand up to her husband when he abducted Sita. Despite being born into a rakshas family, she had the astuteness to distinguish right from wrong and the foresight to see that Ravan’s actions would bring destruction to Lanka. She could have simply ignored this and just enjoyed the luxuries of the palace, but instead she tried arduously to bring Ravan on the right path. Because of her virtuous nature, Mandodari is considered one of the pancha kanya, a group of five women who are especially venerated in the Hindu tradition. She illustrates the importance of being able to stand up to even our family and friends when they are in the wrong.

Sumitra

Sumitra, the mother of Lakshman and Shatrughna, exemplified ideal motherhood. Bearing absolutely no sense of selfish personal ambition, she encouraged her sons to humbly serve their older brothers, teaching them that there is no greater dharma than that of a servant. When Ram was exiled to the forest, and Lakshman insisted on accompanying him, Ram told him that he could only do so if he had the permission of Sumitra and his wife Urmila. Without Lakshman even having to ask her, Sumitra immediately instructed Lakshman to go with Ram. She told him to take such good care of his brother and bhabhi that they would never miss home. Sumitra did everything to ensure that her sons followed their dharma. She shows that sometimes it’s necessary to give up our personal happiness for the greater good of humanity.

अवध तहां जंह राम निवासू । तहें दिवस जंह भानु प्रकाशू ||

जौ पै सीय राम बन जाहीं । अवध तुम्हार काजु कछु नाहीं ॥ (Ayodhya Kand, 74)

Sumitra said to Lakshman, “Ayodhya is there where Ram dwells, just as day dwells only where there is sunlight. If Sita and Ram are really proceeding to the forest, then you have no business here in Ayodhya.”

Trijata

Trijata was one of the rakshasis whom Ravan ordered to guard Ashok Vatika and torture Sita. However, Trijata was blessed with a virtuous nature and devotion to Shri Ram. She defied her king’s orders and provided Sita with love and friendship. She kept Sita’s spirits high, arranged saatvik food for her, and took care of her just like a mother. When the rakshasis were troubling Sita and Sita’s hopes were falling, Trijata told everyone about her dream in which she foresaw Ram’s triumph over Ravan. This prompted the rakshasis to beg forgiveness from Sita and raised Sita’s hopes once again. Trijata proved that it is one’s actions and not one’s birth that defines a person.

Urmila

Of all the women in the Ramayan, Urmila made one of the greatest silent sacrifices. She initially wanted to go with her husband Lakshman to the forest, but she realized that with her presence, Lakshman would not be able to completely fulfill his responsibilities towards Ram and Sita. So she instead stayed in Ayodhya and bore the pain of separation from her husband for 14 years; all the while, she took care of her mothers-in-law with love and affection. Lakshman asked Urmila not to shed a single tear when he left, so that he could carry in his heart the image of her face which would keep him inspired for 14 years. It was because of Urmila’s strength that Lakshman was able to serve Ram and Sita day and night as he did. Rather than entrap her husband in snares of attachment towards her, she inspired him to fulfill his dharma.

Shabari

The very personification of bhakti, Shabari was a tribal woman who reached Ram through her sincere and pure devotion. In her youth, she left home and began serving the sages secretly, as she was afraid they would not accept her services if they knew that she was the daughter of a hunter. However, one sage, Matang, found out and accepted Shabari as his disciple. Before he attained samadhi, Matang told Shabari that Ram would one day come to her ashram. Everyday Shabari would pluck berries for Ram, first tasting them to make sure they were sweet, and lay a path of fresh flowers leading up to her ashram, in anticipation of Ram’s arrival. When Ram finally arrived, he happily ate Shabari’s half-eaten fruits at a time and said that they were so wonderful that they reminded him of his mother’s food. Touched by Shabari’s simplicity and devotion, Ram told her the nine types of devotion and blessed her with his divine darshan.

These women and others earned their greatness by placing Dharma before all else. Their accomplishments and sacrifices set high ideals for generations to follow.

Aparna is a student at Boston University, doing her bachelor’s and master’s in economics. Her interests include karate, reading, and writing.

Mahavidhya Sketch 7 - Dhumavati, by Deepak Saagar

admin — Tue, 01 Feb 2011 00:05:40 +0000

Dhumavati is the eldest of all the goddesses, the grandmother who provides the ultimate lessons of birth and death. She is the opposite of revelation, obstructing the known to reveal the unknown. She is Shakthi, without Shiva, the energy without the will and thus represents all our latent energies that need to be identified. Dhumavati shows the feminine principle of negation in all of its aspects. On an outer level she represents poverty, destitution, and suffering, the great misfortunes that we all fear in life. Hence she is said to be crooked, troublesome, and quarrelsome – a witch or a hag. Yet on an inner level this same negativity causes us to seek a greater fulfillment than can be achieved in the limited realms of the manifest creation. After all, only frustration in our outer life causes us to seek the inner reality. Dhumavati is whatever obstructs us in life, but what obstructs us in one area can release a new potential to grow in a different direction. Therefore, she is the good fortune that comes to us in the form of misfortune. She represents time or the life-force dissociated from the process of manifestation. She is the timeless which never really enters into the process of time. Dhumavati is portrayed as a tall and thin old woman with disheveled and matted hair, a widow lacking all aspects of Mangala. She is fearful, unattractive and dark in complexion, with a wrinkled face, and her limbs are red. She has a harsh look in her eyes and she is missing a number of her teeth, which are otherwise large in size. Sometimes she is portrayed with fangs and her nose is long and snout-like. She is dressed in old or dirty clothes and her breasts hang down. She rides a chariot whose insignia is a crow. In her left hand she carries a winnowing basket and blesses with the other. She is the very void where every form has been dissolved and can no longer be differentiated, free from the duality of object and subject.

Deepak Saagar is a graduate student at the University of Cincinnati.

निद्रा समये - Nidra Samaye (before going to bed)

admin — Tue, 01 Feb 2011 00:04:40 +0000

निद्रा समये - Nidra Samaye
(Before going to bed)

रामस्कन्धं हनुमन्तम वैनतेयं वृकोदरं |
शयने यः स्मरेन्नित्यं दुःस्वप्नम् तस्य नश्यति ॥

ramaskandham hanumantam vainateyam vrkodaram
sayane yah smarennityam duh swapnam tasya nasyati

Sanskrit to English Word Meaning:

ramaskandham- Rama’s loyal follower; hanumantam- Hanuman; vainateya- Garuda; vrkodaram- Bhima; sayana- sleep time; yah- this; smaren- chant; nityam- always; duh- bad; swapnam- dream; tasya- then; nasyati- detroyed

Translation:

Meditating upon Hanuman, Garuda and Bhima before going to bed ensures a sleep without disturbing dreams.

Brief Explanation:

It is always good to have positive thoughts in one’s head before going to sleep. Lord Hanuman, Garuda and Bhima are symbolic of great courage, valour and strength; hence it advised to visualize and meditate upon them so that this drives away bad dreams.

The Prophecies of Indonesia, by Akshay Suresh

admin — Sat, 01 Jan 2011 00:10:50 +0000

Prambanan Temple in Yogyakarta, Indonesia

Until the end of the 15th century, Hinduism was the predominant religion in the islands of Java and Sumatra. Hinduism is said to have spread to these islands as early as the first century AD. The Tarumanagara inscriptions of the 4th century AD are the earliest evidence of Hindu influence in Java. Hinduism flourished in these Indonesian islands until the arrival of Islam in the 14th century. Indonesia is today the most populous Muslim-majority nation, with 86.1% Muslims (2000 census) and 3% Hindus. However, there is a self-conscious Hindu revival movement emerging from the Javanese society with constant reference to the famous Javanese prophecies of Sabdapalon and Jayabhaya.

It is interesting to note that the ancient Indian Sanskrit epic, Ramayana, makes a mention of these islands. After the abduction of Sita from the Panchavati forest, Rama and Lakshmana go in search of her. They meet

The fight between Vali and Sugreeva

Hanuman and Sugreeva near the vicinity of the mountain Rishyamukha. Rama helps Sugreeva by killing his elder brother Vali and making him the king of Kishkinda. In return of Rama’s help, Sugreeva and the Vanaras agree to find Sita. Sugreeva orders Niila, his commander to assemble the troops. He orders Vinata, a mighty vanara warrior to search the Eastern side for Sita. While doing so he describes the islands of South East Asia.

In Kishkindha Kanda of Valmiki Ramayana, chapter 40 verses 30, 31 and 32, the islands of Java and Sumatra are said to have been described by Sugreeva:

yatnavanto yava dviipam sapta raajya upashobhitam |
suvarNa ruupyakam dviipam suvarNa aakara maNDitam || 4-40-30
yava dviipam atikramya shishiro naama parvataH |
divam spR^ishati shR^ingeNa deva daanava sevitaH || 4-40-31
eteSaam giri durgeSu prapaateSu vaneSu ca |
maargadhvam sahitaaH sarve raama patniim yashasviniim || 4-40-32

“You strive hard in the island of Yava, which will be splendorous with seven kingdoms, like that even in Golden and Silver islands that are enwreathed with gold-mines, in and around Yava islands. On crossing over Yava Island, there is a mountain named Shishira, which touches heaven with its peak, and which gods and demons adore. You shall collectively rake through all the impassable mountains, waterfalls, and forests in these islands for the glorious wife of Rama.”

The islands of Yava mentioned in the above verses are said to be the modern day Java islands. The Golden and Silver islands refer to Sumatra which was earlier known as Swarnadwīpa (Island of Gold). The seven kingdoms may refer to the Indonesian archipelago. This clearly indicates the knowledge of geography of regions beyond the Bharata khand by the ancient Hindus. This also suggests that people of ancient Bharat have travelled to these lands and back.

The Indonesian archipelago

Before the arrival of Hinduism in the early first century AD, the native people of Indonesian Archipelago are said to have been practicing an indigenous belief system common to Austronesian people. The indigenous spiritual concepts were fused with Hinduism which evolved into Javanese Hinduism. Many of the ancient Indonesian kingdoms followed Hinduism. The most famous are the Mataram, Kediri and Singhasari kingdoms. The archipelagic empire of Majapahit which ruled between 1293 and 1500 was the most powerful last major empire in Indonesian history.

King Brawijaya V of the Majapahit Empire is said to have converted to Islam in 1478 thus ending the Hindu empire. He is said to have been cursed by his priest Sabdapalon for converting to Islam. Sabdapalon promised to come back after 500 years, at the time of political corruption and natural disaster to bring back the Javanese Hinduism. The first modern Hindu temples are said to have been completed on these islands during 1978 (Pura Agung Blambangan temple). Mass conversions, back to Hinduism, have also said to have occurred in the region during this time and the eruption of Mt. Semeru, around this time, are taken as signs of the prophecy of Sabdapalon being completed.

Another prophecy, well-known throughout Java and Indonesia, is the Ramalan (or Jangka) Jayabaya. Ratu Joyaboyo (Jayabhaya) was the king of Widarba (a thousand cities) who is noted for the prophecy where he said “The Javanese would be ruled by whites for 3 centuries and by yellow dwarfs for the life span of a maize plant prior to the return of the Ratu Adil: whose name must contain at least one syllable of the Javanese Noto Negoro.” When Japan occupied Java and the surrounding islands during the Second World War in 1942, the Indonesians are said to have come out in the streets dancing, welcoming the Japanese as a sign of the Jayabhaya prophecy. Later, when Japan granted independence to Indonesia in 1945, most of the Javanese believed the Jayabhaya prophecy had been realized.

Wooden Garuda sculpture from Indonesia

Many Javanese appear to have retained aspects of their indigenous and Hindu traditions through the centuries of Islamic influence, under the banner of ‘Javanist religion’ or a non-orthodox ‘Javanese Islam’. The emergence of a self-conscious Hindu revival movement these days within Javanese community is a sign of significant development. Hindu symbols are still in use in Indonesia. The state intelligence agency of Republic of Indonesia has a Garuda as their symbol and the official airline of Indonesia is called Garuda Indonesia.

Akshay Suresh is a graduate student at George Washington University, studying electrical engineering. His interests include reading articles on religions and cultures, and collecting stamps, coins and antiques.

Advocating for the Atman: The Hindu American Foundation, by Sudharsan Dwaraknath

admin — Sat, 01 Jan 2011 00:09:55 +0000

Figure 1: A scene from Nina Paley's animated film, "Sita Sings the Blues," in which Lord Rama walks on a pregnant Sita.

In 2005, the San Francisco Chronicle published an article with the following statement: “In the conservative Hindu belief system that has been sweeping India for a decade, rape is considered a just punishment for various forms of misbehavior.” In regards to Rajan Zed’s opening of the 2007 California State Senate with a Hindu prayer, Ted Wildman, President of the American Family Association, made a mockery of Hindus by telling the San Francisco Chronicle, “I don’t know if he even knows who he’s praying to.” Nina Paley’s 2008 animated film, “Sita Sings the Blues,” poisons the beloved Ramayan with scenes such as Lord Rama kicking and walking on a pregnant Sita. Issues like these exemplify a disregard for Hindu sentiments and a gross misunderstanding of the Hindu civilization. And it doesn’t help that Hindu Americans have historically demonstrated a strong apathy towards issues afflicting Hinduism and Hindus around the world. But this began to change almost a decade ago. Attorneys Nikhil Joshi and Suhag Shukla and doctors Mihir Meghani and Aseem Shukla are Hindu Americans who have always stood up against the defamation of Hinduism. But in a 2002 get together in Pennsylvania, the four friends decided to team up, giving life to the Hindu American Foundation (HAF).

Click on the image above to view HAF's video, "A Glimpse into the World of HAF"

HAF advocates for the Hindu American community at various levels of society. The organization does not claim to be an expert on Hinduism, but works to occupy a niche in the Hindu community that few have dared to explore. In a video titled “A Glimpse into the World of HAF,” co-founder Mihir Meghani explains that prior to HAF, there was a “major void in the Hindu American community; there was no group dealing with institutions and individuals that shape public policy and public opinion.” Through its Washington D.C. office, HAF takes a professional approach to issues concerning Hindu Americans in the media, government, local communities, and Hindu communities abroad as well. Following a letter to the editor by HAF, the San Francisco Chronicle author that connected rape to Hindu beliefs removed the allegation from his article. In 2005, the Supreme Court heard two cases regarding the legality of displaying the 10 Commandments on government property. HAF shared its view with the court that the display was unconstitutional, asserting the need to uphold the separation of church and state. In 2006, HAF and a couple of other organizations were knees deep in efforts to correct gross misrepresentations of Hinduism in California’s 6th grade textbooks. Co-founder, Managing Director, and Legal Counsel for HAF, Suhag Shukla points out a “caste, cows, and curry” approach to Hinduism in the textbooks, as opposed to a focus on the “philosophical practices” of Hindus. When the State Board of Education was not conducting its proceedings in an ethical manner, HAF filed a lawsuit and came out victorious. Pooja Deopura is a recent graduate of UC Davis and HAF Executive Council Member. According to her, HAF is working to become the go-to organization for Hinduism in America. Apart from reacting to misconceptions of and attacks on the Hindu American community, HAF is also a proactive advocate for Hindus on Capitol Hill. In addition to keeping a steady and ever-present eye on legislative affairs, the organization summons any interested members to join them on an annual “D.C. Day,” where HAF meets with lawmakers to discuss issues concerning Hindu Americans.

HAF has also identified a strong need to educate our elected officials and the public. Pooja Deopura narrates a D.C. Day experience in which a congressman asks HAF members if they are Hindu Sunnis or Hindu Shiites. The organization’s efforts to educate our leaders have led to Congressional recognitions of Diwali and Holi. In addition to elected officials, HAF is making an effort to raise awareness of Hinduism amongst another major demographic in our society; children. The foundation is implementing small efforts like “Teach Diwali in School Day,” where parents are encouraged to share Hindu festivals like Diwali and Holi with their children’s peers. Hindu American children are far more likely to appreciate their heritage if they are encouraged by their friends to celebrate these festivals, just as American children eagerly await Valentine’s Day, Halloween, and Christmas.

Figure 2: The cover page of HAF's latest annual Hindu Human Rights Report, released on March 25, 2010.

HAF’s role as an educator doesn’t just concern Hindus living in the United States. The way HAF sees it, as Hindus who are so fortunate to hold our beliefs in peace, we must speak up for Hindus in places like Malaysia, Pakistan, Bangladesh, and Jammu and Kashmir who incur ruthless human rights violations including rape and murder. HAF has published 6 annual Hindu Human Rights Reports, which – as described on their website – detail human rights violations in the areas of “violence against women, murder, ethnic cleansing, temple destruction, socio-political ostracization, disenfranchisement, discrimination and forced conversions.” The reports are a medium for struggling Hindus to make their voices heard as well.

Hindu Americans are generally law abiding and well-educated members of American society. They have made significant contributions to math and science and are emerging in various other fields as well. Hindu practices and beliefs have also benefitted the American culture, in the form of yoga and meditation, and a worldview which promotes universal oneness and plurality. However, the Hindu diaspora in recent times has struggled to practice and preserve the time-tested traditions and values that have been passed on for thousands of years. According to Pooja Deopura, without the work of organizations like the Hindu American Foundation, “Hinduism in America will deteriorate generation by generation.”

Image Sources:

Figure 1: Lord Ram Walking on Pregnant Sita. Digital image. Forum for Hindu Awakening. Web. 08 Jan. 2011. .

Figure 2: 2009 Human Rights Report. Digital image. Hindu American Foundation (HAF). Web. 08 Jan. 2011. .

Sudharsan Dwaraknath is pursuing a B.S. in Chemistry at San Jose State University. His interests include government, spirituality, and tennis.

Q&A on the HAF Capitol Hill Internship

admin — Sat, 01 Jan 2011 00:08:55 +0000

The Hindu American Foundation (HAF) has organized their first ever Hindu American Capitol Hill Leadership Initiative. The internship is an 8-week program that will take place in Washington, DC during the summer of 2011. Interns will be trained by HAF before going to work in a Congressional office from May to June, 2011. We sat down with Pooja Deopura to ask some questions that might help you decide if this opportunity is right for you. Ms. Deopura is a recent UC Davis graduate and member of the HAF Executive Council.

Who should apply for the internship? What if I am not a social science major? How important is my GPA? How can I prove to you that I deserve this internship?

“This internship is open to undergraduate and graduate students of all majors and you MUST meet the minimum requirements. HAF is a professional organization and we expect our interns to be also, as they too will be representing the organization. The best way to show us that you deserve this internship is through the essay. It’s the perfect way for you to communicate to us your knowledge and eagerness to be an advocate for Hinduism.”

Ms. Deopura also mentioned that candidates should demonstrate strong communication skills through their essays. HAF publications can offer some insight into how to write effectively.

What if I don’t know much about Hinduism?

“You have to know enough to answer the essay questions. You will be representing Hinduism on Capitol Hill.”

What is a day in the life of an intern like?

“Examples of what interns will get an opportunity to do on a daily basis are as follows:

Attend committee hearings and provide input on the issues at hand. If applicable, interns’ views can be incorporated in crafting legislation that are passed over to Congress.
Prepare questions for congressmen to ask at hearings.
Draft responses to constituent letters. (This not only helps interns build key writing skills, but the office is also able to stay on top of constituent issues in a timely manner.)
Attend briefings on a wide variety of topics, especially when staff cannot, but find it valuable enough to send interns to take notes.
Meet with constituents.
Give tours.
And although rare, but interns can draft legislation as well.

Interns are critical to the House offices as they provide vital support while learning about how the government operates!

Prior to the start of the internship, interns will also have the opportunity to learn more about public policy and Hindu American advocacy through HAF sponsored training sessions.”

How do interns make a difference?

“Again, interns are another voice advocating for Hinduism. The more our interns advocate on the Hill, the better we will be heard.”

How will this experience serve me?

The following is an excerpt from a November 16, 2010 HAF press release: “We are excited to provide this unique opportunity for young Hindu Americans to be part of the legislative process on Capitol Hill,” said Sheetal Shah, HAF’s Senior Director. “The Capitol Hill Leadership Initiative will allow both undergraduate and graduate students to actively engage in politics, educate Members of Congress and staff about Hinduism and global Hindu issues, and learn more about the inner workings of our nation’s primary legislative body.”

Internship applications must be postmarked by Friday, January 28, 2011. For more information, visit http://www.hafsite.org/media/pr/hindu-american-capitol-hill-leadership-initiative.

Dharma is the Glue, by Rajesh Krishnamachari

admin — Sat, 01 Jan 2011 00:07:35 +0000

The mystics tell us that the word Bharat, denoting an entity illumined with divine light, has a two-fold connotation, referring as it does to both the Indian subcontinent as well as the human body. And as the human body is more than the sum of its parts, so is the land of Bharat. Composed of many states, its spiritual traditions have emerged undoubtedly through the joint contributions of all of its members, and yet today transcend them all by creating a common cultural substratum that precludes any narrow identification with a particular region. While the men and women who shaped the culture of our land did not self-identify themselves with any particular state, I shall do so below in this article for two reasons. First, I seek to illustrate the contribution of individual states to our national culture that often gets overlooked in contemporary discourse, and second, I wish to highlight the spectacular inter-connections between different Indian states that bind a follower of dharma to the modern Indian nation.

The texts most revered in the Hindu system of beliefs are the Vedas. While they were probably collated by sages based in today’s Punjab-Haryana region, it is interesting to note that the principal commentaries on their philosophical portions came from seers down south, namely Adi Sankara (Kerala), Ramanuja (Tamilnadu) and Madhva (Karnataka). Who hasn’t heard the passionate cries of “Ganapati Bappa Morya” in Maharashtra in the tradition of Morya Gosavi, but few amongst the current youth may be able to trace back the theological support for Ganapati worship to Bhaskararaya Makhin of Tamilnadu.

When a devout Sikh reads the Guru Granth Sahib in a Gurudwara in Punjab, he encounters a translation of verses by the great Oriya poet Jayadeva on spiritual progress through concentration on the Sushumna Nadi. Jayadeva’s verses on the ten avataras of Lord Vishnu inspired also the Punjabi pandit Sharda Ram Phillori to compose the popular bhajan “Om Jai Jagdish hare”, which is probably today the most popular Aarti in the Hindi belt of North India. A segment from the original Jayadeva composition itself (Dashavataram) is sung as a Narasimha prayer in every ISKCON temple across the world. And the ISKCON tradition itself, founded though in Bengal by Krishna Chaitanya, was systematized in Uttar Pradesh by the six goswamis of Brindavan in turn drawing inspiration from the Madhva tradition of Karnataka.

Such inter-twining connections in our heritage remind us of different parts of Akhanda Bharat, including those parts that are no longer a part of modern India. In this connection, one recalls the famous statement of Pt. Jawaharlal Nehru that India had two towering accomplishments, namely its Samskriti (culture) and the language Samskrit/Sanskrit. The principal grammatical text for this deva-bhasha Sanskrit comes from the sage Panini, who was born in Khyber-Pakhtunkhwa (formerly, called the North-West Frontier Province). If Panini is said to have worshipped Lord Shiva and followed his musical damru to compose his sutras, his principal commentator Patanjali observed Lord Shiva’s dance at Chidambaram in Tamilnadu at the other end of Bharat to compose his great commentary, “Mahabhasya.” Thus, it is not a great surprise that it was the geographical center of Bharat in Ujjain in Madhya Pradesh that fulfilled its dharma by giving us the incomparable Sanskrit poet Kalidasa.

Parashurama, which literally means "Rama with an axe," is the sixth avatar of Vishnu. Hindus believe that he is still alive, meditating in the Mahendra Mountains.

Statues for the great Jain hero Bahubali enjoy elaborate worship in Karnataka, while his father the great Rishabhadeva was born in Uttar Pradesh with the Jain pantha itself being formalized by Vardhamana Mahavira of Bihar. Tradition attributes the settling of both Goa and Kerala to the same sage Parashurama. Interestingly, he is still said to be alive, though he resides not in these two states but is said to be meditating at Mahendragiri in Orissa. While Parashurama makes southern India his dominion of interest, his pre-eminent disciple Dronacharya, born near Dehradun in Uttar Pradesh, set up a famous hermitage in Haryana - now bearing the name of Gurgaon (from Guru-gaon). Even a cursory reading of our itihasas brings together noble protagonists from every part of Bharat - from Arjuna’s son Babhruvahana in Manipur to Pandu’s wife Madri in modern-day Pakistani Punjab, and from Abhimanyu brought up in Gujarat to Gandhari from current Afghanistan. Noble characters come together from every part of the subcontinent in the defense of our land and the service of our dharma. The Ramayana too has a similar story to tell. Bharat’s children Taksh and Pushkal set up towns that are now called Taxila (Takshashila) and Peshawar (Pushkalavati). Rama’s sons Luv and Kush setup Lahore and Kasur, all in current Pakistan. The famous bear-king Jambavan set up a town in Madhya Pradesh, while the great Rama-devotee Hanuman is known to have taken birth south of the Vindhyas. Sindh gave us names of our religion, nation and the ocean to the south of us. Bengal gave us our national anthem and song. The Rajputs of Rajasthan, the Sikhs of Punjab and the Marathas of Maharashtra have again and again come together to shed their blood for our safety.

The seer Kabir famously attributed the entire Bhakti movement to the land south of Vindhyas. Indeed, in southern India the Vaishnava alwar and the Shaiva nayanar poets championed the cause of devotion a thousand years before it reached the north through Ramananda. The Badrinath temple nestled atop the Himalayas in Uttarakhand has always had its priests from the Namboodiri community of Kerala, and the Pashupatinath temple in Nepal from the Karnataka-born Bhats. The patron saint of Sikkim Guru Rinpoche was born in Swat Valley in Khyber-Pakhtunkhwa. It is not just the Potala palace of the Dalai Lama that is modeled after the Sabarimala shrine in Kerala, but the entire Tibetan Buddhist tradition can be traced to masters from every corner of India - be it Nagarjuna from Andhra Pradesh, Tilopa from West Bengal or Atisha from East Bengal (Bangladesh).

A traveler across the length and breadth of India cannot fail to notice that temples from Uttarakhand to Karnataka play the Vishnu Sahasranama and Suprabatam, as sung by the Tamilnadu-born M S Subbulakshmi. Carnatic music itself may be named after the coastal region of Tamilnadu, but its compositions were immeasurably enriched by the Telugu compositions of Thyagaraja and Shyama Shastry, and by the Sanskrit compositions of Muthuswami Dikshitar. Who indeed can forget the musician par excellence Maharaja Swati Thirunal of Kerala who composed poems in Braj Bhasa and set them to tune in Hindustani ragas. After Bharata, who is remembered through the dance form Bharatanatyam, wrote his Natya sastra in ancient times, it was the Kashmiri-born Sarangadeva who elucidated on music theory through his Sangeeta Ratnakara. If the Madhya Pradesh – born Tansen sang to our hearts in the medieval times, the Maharashtra- born Vishnu Narayan Bhatkhande rejuvenated it in modern times.

There are two lessons to be learnt from this brief discussion above. For one, Bharat is not a mere geographical entity held together through a centralized politico-administrative setup. It is a cultural continuum bonded by shared values re-enforced daily by the multifarious inter-connections afforded by our adherence to the Hindu faith. Secondly, as a Hindu, it is absurd to think of Mother Sita as a Nepali or the sage Veda Vyasa as being from Himachal Pradesh. It is similarly foolish to think of Swami Vivekananda as a Bengali or to isolate Mahatma Gandhi to Gujarat. Not one of the names listed above thought of themselves as belonging to a single region or linguistic group. Each one of them saw themselves as an inheritor of the great dharmic traditions and a citizen of this great land of Bharat. Therefore, it goes without saying that it behooves of us to do the same.

Rajesh Krishnamachari is a swayamsevak in Boulder, Colorado.

Sweet Memories of my Childhood Association with the R.S.S., by Amit Kshirsagar

admin — Sat, 01 Jan 2011 00:06:24 +0000

R.S.S., or Rashtriya Swayamsevak Sangh, is a Hindu organization in India. R.S.S. is probably unknown to most second generation immigrants in America. It is not my intention to provide information about it here, but I want to write about my sweet memories of my childhood association with R.S.S. members. It all began in 1980, when I was 9 years old. My brother Rahul and I were living in India.

During the winter of 1980 and the spring of 1981, we had attended the Karnataka High School in Pune. I was in the fourth grade and was quite new to the educational system and culture of India. Many teachers were uncooperative, unsympathetic and were unnecessarily very strict. Physical punishment for even the slightest mistakes was common. We were not accustomed to that and we had no friends, either in school or in the neighborhood. We felt very miserable and lost.

Every morning, when I watched through the window of our apartment, I saw some older folks gathering together on the vacant plot next to our apartment building. I was very much impressed with the regularity and sincerity with which they were conducting their activities, such as discussions and prayers. In the
evening, there used to be a similar gathering of children of my age group, as well as some older youths. I had inquired about who these people were and my parents had also given me some additional information about them. They had suggested that it may not be a bad idea to join this group in the evening.

R.S.S. members (known as swayamsevaks) standing in lines, reciting the prarthana.

From day one, we found it to be very enjoyable to mix with those people, to play with them, and also to sing and chant with them. This daily meeting was called “shakha.” It became a very nice change to our drab life. Immediately, we had made tons of friends. They used to help me, guide me in school, and also in many other activities. So much was my love for this new found club, that I soon became the first one to reach the ground in the evening and was often the last one to leave. I could socialize very comfortably. Once, I had a lot of homework and could not attend the evening meeting. My friend, Milind Naik, came running to my home and told my mother, “Please send Amit down to play with us. It is no fun if he is not there!” Even to this day, she remembers this and is touched by it. Once when I was sick, all the 25 members came to inquire about my health. These R.S.S. friends became even closer to me than my family. I had attended and enjoyed several of the R.S.S. programs, such as Raksha Bandhan, Dassara, and Gudi Padwa.

My R.S.S. shikshaks (teachers) were impressed with my dedication and punctuality and they made me an honorary bal shikshak or youth leader. I also got the chance to lead the daily prayer called the Prarthana. I did not quite know how to pronounce all of the Sanskrit words. So, my fellow shakha mates found my pronunciations to be quite amusing, but nonetheless, they were very much impressed with my performance.

My mother brought for me the official shakha uniform. My father then jokingly said “Even I was not as involved with the shakha as much as this.” When my maternal uncle, Mr. Manohar Gopal Joshi of Dhantoli,
Nagpur (who himself was a Pracharak of R.S.S. in Nagpur), saw how dedicated to the organization I became, he bought me a book of collections of short biographies of all major Indian leaders.

I had even celebrated my 9th birthday with these new friends. I am still in touch with Saumitra Gokhale, (who is now a full-time worker for the Hindu Swayamsevak Sangh of America). We still get together every year to reminisce about how much we had enjoyed during those old days. Mr. Saumitra Gokhale always makes a special effort to visit me whenever he comes to Ann Arbor, Michigan. I will always remember the love and friendship of these Rashtriya Swayamsevak Sangh friends that I had made in Pune.

Whatever R.S.S. maybe now, whatever their views are, good or bad, the only thing that I will ever remember and cherish is that they had made my life much happier and had given me selfless affection and love, had ignored my weaknesses and had wholeheartedly supported me.

Amit Kshirsagar has a M.A. degree in Statistics from Eastern Michigan University. His interests include writing articles for various literary magazines and newspapers, listening to music and reading poetry.

Symbols in Hindu Dharma, by Dr. Subhash Kak

admin — Sat, 01 Jan 2011 00:06:09 +0000

In his book, the "Tao of Physics," Fritzof Capra says "every subatomic particle not only performs an energy dance, but also is an energy dance; a pulsating process of creation and destruction…without end…For the modern physicists, then Shiva's dance is the dance of subatomic matter. As in Hindu mythology, it is a continual dance of creation and destruction involving the whole cosmos; the basis of all existence and of all natural phenomena."

Who is Shiva? And what is the meaning of the Shivalinga, Shiva’s symbol or icon? Who is Parvati? Why do some people go on pilgrimage to a place like the Amaranath cave? What is the relationship between Shiva and Vishnu? What is the meaning of Shiva’s dance? In Hindu Dharma, God, or Brahman, is perceived as being beyond logical and associational categories. That is why it is nameless. But it assumes various forms when the context of the inquiry is limited. This is how a single all-pervading, omniscient entity assumes the form of many names. Each name is a Deva, a bright point of consciousness, that represents different angles to the same effulgence! The essence of the tradition is knowledge. Veda means knowledge. And the traditions is called Vaidika, “Vedic,” or equivalently, Aarya Dharma, “the noble way,” Satya Dharma, “the way of the truth,” or Sanatana Dharma, “the eternal way.” God or Brahman is considered to be synonymous with truth. Ordinary knowledge is supposed to be full of paradoxes because it is limited knowledge. On the other hand, true knowldege cannot be apprehended in terms of conditioned experience or language. So how do you represent transcendental notions of reality and existence? By means of symbols. These symbols must be infused with movement since the underlying reality is that of change. This is the primal dance of existence!

The Atharvaveda has a very famous hymn (10.7) which throws light on the mystery of Shiva. This is the hymn to Stambha, the cosmic frame or pillar of creation. This is the pillar which gives unity to the creation. It may be visualized as the axis around which the stars move. In what member (of the frame) does the earth rest? Where is the atmosphere? Where is the sky set? What is situated beyond the sky? The stambha sustains both heaven and earth here; the stambha sustains the wide space. It sustains the six wide directions. Into the stambha has entered this whole existence. The universe is seen as being woven together and interconnected. The symbol of the inter-connectedness of the physical universe is the invisible axis (pillar) around which the stars move; likewise, the unity of our experience is established by the axis of consciousness to which we bind our associations. According to Vedic thought this axis is universal; it is the same for all sentient beings. Vishnu, the Pervader, represents the mystery of the physical universe; Shiva is the axis of our consciousness. They are really not distinct since the physical universe can be apprehended only through consciousness. This is expressed in Harihara form which is half Vishnu and half Shiva. And the primacy of consciousness is what makes Shiva the Ishvara (the Enjoyer) or Maheshvara (the great Lord).

Chaitanyatsarvamutpannam

Jagadetachcharacharam

All this universe, movable or immovable, has come out of Chaitanya or intelligence. (Shiva Samhita 49) In their fundamental conception Shiva and Vishnu represent complementarity. Nevertheless, over the centuries, each has come to represent both the aspects of separation and union. The creation of the universe is mirrored in the creation of each moment. To move on, we must destroy. That is why the supreme sacrifice is that of oneself, before we can fashion ourselves in a new image.

Mudras (Divine Poses) of Shiva

In B. Srinivasa Rao's children's book, "Dr. Ananda K. Coomaraswamy," he describes the personality as having "taught the West the way to approach and understand the arts of India."

There are three dances associated with Shiva. The first is an evening dance in the Himalayas, watched by all the gods; this is the ordinary play of consciousness. The second is the Tandava dance in the form of Bhairava; this marks the end of one creation, one life, one universe. Thirdly, as a more explicit image we have the dance of Shiva as Nataraja, the lord of dancers, in the golden hall of the Chidambaram, the center of the universe in the sky of the mind, in the heart of the temple. The dance of Shiva represents five activities (panchakritya): Srishti (creation, evolution), Sthiti (preservation, support), Samhara (destruction), Tirodhana (veiling), and Anugraha (grace). These activities of the Supreme are mirrored in the consciousness of the individual also. Creation arises from the drum; protection proceeds from the hand of hope; from fire, held in the other hand, proceeds of destruction; the foot held aloft gives release. Shiva himself is shown as poised within a fiery arch. The arch represents matter, nature (Prakriti); and Shiva, dancing within the arch, is the Universal Spirit (Purusha). Ananda Coomaraswamy summarizes the essential significance of the dance thus: First, it is the image of his rhythmic play as the source of all movement within the cosmos, which is represented by the arch; secondly, the purpose of his dance is to release the countless souls of men from the snare of illusion; thirdly, the place of the dance, Chidambaram, the center of the universe, is within the heart. During the Rigvedic time the common name of Shiva was Rudra. Yaska in his Nirukta says that Rudra is so called because he bellows (Rauti), or because he runs (Dravati), or it is derived from the causal if the verb Rud, to roar. This indicates the basic idea of what makes it possible for us to integrate our senses, the idea of root-consciousness. The Nirukta also describes Rodasi, symbolizing heaven and earth or all creation, as the wife of Rudra. The universe exists because we can observe it!

Parvati is the individual intelligence which must strive to unite with the cosmic intelligence. Intelligence is likened to a flash of lightning which is why Parvati is represented as being white, the daughter of Himalaya, the mountain which is Chitta, the repository of associations, memory.

Shiva as the Lord of Yoga

Shiva represents the tensions and the oppositions that lie at the basis of cognition, of creation. On the one hand, consciousness must focus entirely on the subject and on the other hand, it must define itself in relation to the rest. How are such contrasts achieved? Put differently, there are two ways we can approach reality. We can either be, or become, or more commonly, be in a constant vortex of becoming. If we accept ourselves as who we think we are then our relationship with the rest of the universe has a fundamental divide: the divide of I and it. Comprehension can now only proceed by reflecting on the rhythms of nature. This is the path of outer science or that of analysis. If we accept that proposition that our subjective impressions are merely a representation in terms of associational categories of a transcendental reality, then we can hope to transform ourselves into a reasonable simulacrum of this reality. Since this reality includes us, we can hope to be transmuted into it. The way of this change, this enlargement is the yogic way. Shiva, as the representation of this transcendental reality, is the self we seek to return to. Shiva is the Inner Lord who makes Yoga possible. Parenthetically, it should be noted that bhakti and yoga are the same. Bhakti arises from the root bhaj, “to separate,” or “two divide.” The original idea in bhakti was to meditate on the apparent reasons for our feelings of “separateness” from our transcendental self helping, in a paradoxical way, to merge into it. The feeling of separateness was heightened through a remembering of mythical or relating one’s existential aloneness to a longing for fullness. Of many gods other traditions also speak of a similar comprehensive view of reality. For example, in Paancharatra a cosmological system is built around Vasudeva-Krishna (Vishnu). From Vasudeva, identified as the transcendetal consciousness, develops Sankarshana (Balarama), who represents primal matter. In turn, the two Pradyumna (mind) and Aniruddha (ahankara) or self-consciousness. The dance of Shiva then is no different from whatever other name you use for it, resides in each heart. The dance is recreated in each moment and across ages. Indra’s pole, Shiva’s linga, or Krishna’s flute are all the same anchor which allows us to be whole. This dance is expressed in many ways in a human context. Whether such expressions represents the fundamental archetypes of human consciousness, we do not know. We have it in a variety of arts, poetry and music.

This article originally appeared in the book, Vishwa Mangal Hetave, published in the year 2000. The citation is below:

Kak, Subhash. “Symbols in Hindu Dharma.” Print. Rpt. in Vishwa Mangal Hetave. Mumbai: Vishwa Adhyayan Kendra, 2000. 38-40. Print.

Dr. Subhash Kak is a professor of Computer Science at Louisiana State University.

Image Sources (in order of appearance)

1. Dancing Shiva. Digital image. Achieving Shiva. Web. 10 Jan. 2011. .

2. Ananda. Digital image. Free India. Dharma Universe. Web. 10 Jan. 2011. .

शान्ति मन्त्र - Shanti Mantra (Peace Invocation)

admin — Sat, 01 Jan 2011 00:04:09 +0000

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः |
सर्वे भद्राणि पश्यन्तु मा कश्चित् दुःखभाग्भवेत् ॥

sarve bhavantu sukhinaha sarve santu niraamayah
sarve bhadrani pashyantu ma kaschit duhkha bhag bhavet

Sanskrit to English Word Meaning:

sarve- all; bhavantu- may be; sukhinah- happy; niramayah- free from disease; badrani- prosperity; pashyantu- may enjoy; ma- not; kaschit- anybody; duhkhabhag- one who suffers; bhavet- may be

Translation:

May all be happy. May all enjoy health and freedom from disease. May all enjoy prosperity. May none suffer.

Brief explanation:

This is usually chanted after finishing a meeting or conference call. These are prayers for the prosperity and welfare of humanity. To achieve anything in life, one has to make an effort and await the results. In addition, many unknown factors and laws influence the outcome of that effort. By praying to the Lord, one acknowledges these laws as the natural order inseparable from the Lord, and one acknowledges the Lord as the giver of all results of action.

Mahavidhya Sketch 6 - Chinnamasta, by Deepak Sagar

admin — Sat, 01 Jan 2011 00:03:48 +0000

DasaMahavidhya 6 - Chinnamasta, or the self decapitated goddess is perhaps one of the goddess’s more disturbing and frightening forms. She represents the power of transcendence and the state when the conscience is relieved beyond the world. She is the power of lightening, the energy of transformation that is present all across the cosmos. As lightning, Chhinnamasta represents direct perception, pure seeing which cuts through everything and reveals the infinite beyond all forms. She is the Kundalini Shakti flowing upward from the base of the spine to burst open the Crown Chakra and stream out into the infinite. She is the head that swallows the body and hence represents the Pralaya. She is shown as a young girl of sixteen, naked, who has a sword in one hand and her own chopped head in the other. She wears a number of ornaments and is flanked by two attendants Dakini and Varnini, each with a kapala and a sword. Three spurts of blood from her severed neck are drunk by her two attendants and her own severed head. Together they dance over the bodies of Kama (the god of love) and his wife, Rathi in physical union. Worshiped only by highly qualified sadhakas for absolute transcendence beyond Maya, she is often looked upon as a powerful boon granter.

Deepak Sagar is a graduate student at the University of Cincinatti.

Journey through Rising India: Speaker on Campus at Boston University

admin — Sat, 01 Jan 2011 00:02:19 +0000

Twenty-seven people attended Hindu YUVA’s “Journey through Rising India” event at Boston University on Thursday, November 18th to learn about grassroots development work and service projects in India.

The speaker, Darshan Soni, recently undertook a four-month long trip through India, during which he traveled through 14 states and studied various development initiatives. His presentation covered challenges and opportunities before India, and unique and effective service projects in the fields of rural development, slum development, education, and healthcare.

Darshan ji is a full time volunteer of Sewa International, a Hindu faith-based organization that helps humanity in distress and serves local communities by promoting voluntarism.

After his presentation, Aparna Garg, a BU student, spoke about Yuva for Sewa (YFS), a summer internship program that provides youth with opportunities to volunteer in India, the United States, Guyana, and Suriname. Aparna spoke about her experiences as a YFS volunteer in Bangalore last summer.

This was Hindu YUVA’s first event at BU. Hindu YUVA is a new student organization that was started one month ago at BU to bring Hindu youth together to practice, promote, and preserve Hindu Dharma. Hindu YUVA runs a weekly “shakha” on campus, during which students come together and practice yoga, learn niyuddha (Indian martial arts), play games, and have discussions.

Power of Meditation: Speaker on Campus at Georgia Tech

admin — Sat, 01 Jan 2011 00:02:09 +0000

On Thursday, October 28, 2010 the newly formed Georgia Tech Hindu YUVA chapter held its first event, a Speaker on Campus program. Attended by 51 undergraduate students, this enlightening talk invited the audience to challenge the traditional notion that the human mind is immutable, or incapable of becoming more powerful through ordinary means. The speaker, Dr. Indranill Basuray, a current professor at University of Buffalo and a past medical researcher at Harvard Medical School, captivated the audience for 90 minutes on the “Power of Meditation,” and proceeded to postulate that meditation is the solution to a more powerful mind.

On this chilly Thursday evening, as students began piling into a room of capacity 60, it became clear soon enough that the expected turnout may have been underestimated. Nevertheless, facing a fairly packed room, the Georgia Tech India Club president began the program with a welcome, as the event was coordinated in conjunction with the GT India Club for the purposes of publicity and logistics. An introduction of Indranill ji followed, after which he began his talk. The event concluded with information about Hindu YUVA, including its purpose, various activities, Yuva for Sewa, and Tattva.

Pictures can be viewed at: http://www.hssus.org/gallery/v/SEAST/Georgia+Tech+SoC/

Diwali Celebration at Michigan Tech

admin — Sat, 01 Jan 2011 00:01:27 +0000

On November 7, 2010, the Houghton, Michigan chapter of Hindu YUVA celebrated “Diwali Prabhat.” Almost 70 students and few faculty members attended this program. Prior to the event, other programs were held, such as skits and classical “mehfils” (poem reading sessions). One day before the event, the hall was decorated with “Akaash Diyas” and small “candle Diyas.”

The event started at 8 AM with “Laxmi Pooja” and Iteration of “Sri-Sookta” by one yuva. This was followed by ”Sarawati- Vandana” and then a skit which had a mixed (comedy and serious) plot. It was based on thecurrent job scenario for international students in the US. Afterwards, a classical musical program and poem reading session were conducted. It was a musical retreat. Then, one yuva spoke about the purpose of the event and Hindu YUVA activities. The event finally ended with singing of ”Vande Mataram.” After the program, everyone enjoyed a special Diwali feast (Laddu, Chakalis, Puri, etc.). There was also an exhibition of drawings and photos which everyone appreciated while enjoying refreshments.

Pictures: http://picasaweb.google.com/nikhil.ajotikar/DiwaliPrabhat?feat=directlink

Hindu YUVA at UNC Celebrates Divaali

admin — Sat, 01 Jan 2011 00:01:09 +0000

Hindu YUVA organized a Divaali Nite event, attended by 150 students from University of North Carolina, Chapel Hill as well as other universities in the neighborhood. People came from Duke and North Carolina State to partake in this auspicious function. The entire event lasted from 6:00 PM to 10:00 PM. Through the efforts of the members of Hindu YUVA, the event proved to be a fantastic occasion that connected and brought people together.

The decorations, in particular, the diyas (candles), rangoli (hand-painted art), and flower garlands exuded tradition, capturing both the beauty of the festival and its significance. Highlights of the event include Puja, Performances, Dinner & Raas.

Puja

The Puja or Prayer is an integral part of all festivals that are celebrated in India. It not only has religious significance, but also marks a sign of respect and gratitude for the joy and gifts the festival bestows upon the people. The Puja that was conducted in our function was enormously successful and particularly unique. Apart from sanctifying the entire function, it was also aimed to be educational and not just merely ritualistic.

Mr. Vamsee Pamula, a graduate from Duke University, is a trained pundit in ancient Vedic scripture and ceremonies. Mr. Vamsee conducted the Puja with special expertise and also explained the philosophy, science and meaning behind the mantras and the steps, while performing them.

It was not only an excellent showcase of the ceremonial rituals, but also intellectually stimulating as it demystified much of the abstruse aura that surrounds such practices. By explaining in lucid English, the significance, origination, and giving a modern and accessible interpretation of these ancient practices, the Puja provided the students and people who gathered at the function with a rare opportunity to delve deeper into India’s ancient culture and experience it in a completely different light.

The Show

Through this event we were able to bring out some talent among the UNC students. We had a lot of enthusiastic performances. Anjana Mohanty, a trained dancer performed a classical dance piece in the ancient Indian dance form Odissi. It was an amazing talent display and the crowd enjoyed it a lot.

A group of undergraduates performed a dance-medley composed of songs from Bollywood and other regional languages of India. They had a lot of energy and were applauded by the audience.

Our final piece was a game show designed and executed by our team. It covered questions from a variety of topics and the crowd were very enthusiastic to take part in the game show.

Dinner

No Indian festival is complete without traditional delicacies. Every festival in India brings out not only the diversity amongst the people, but also in their cuisines. It is also a long held belief among Indians that the best way to reach out to people is by serving good food. Our event was no different. The dinner was truly an extravaganza and an explosion of traditional Indian flavor and spice.

There were several items on the menu, ranging from chana saag (chick peas in a spinach gravy) to paneer makhani (cottage cheese in a tomato sauce). The main course, complete with appetizers, was followed by traditional and irresistible Indian sweets. These dishes further highlighted Indian culture and everyone delved into platefuls of food that truly captured the flavor of our culture.

Raas-Garba

Raas or Dandiya Raas, along with Garba, is the featured dance of Navratri evenings in Western India, originating in Gujarat and Sindh. Navratri is the longest Hindu festival celebrated all over India for nine consecutive nights in praise of Rama (hero of the epic Ramayana) and goddess Durga from the end of September to early October.

Originated as devotional Garba dances, which were performed in Durga’s honor, this dance form is actually the staging of a mock-fight between the Goddess and Mahishasura, the mighty demon-king, and is nicknamed “The Sword Dance”. The sticks (dandiyas) of the dance represent the sword of Durga. The women wear traditional dresses such as colorful embroidered choli, ghagra and bandhani dupattas (traditional attire) dazzling with mirror work and heavy jewelry. The Men wear special turbans and kedias, but can range from area to area. The dancers whirl and move their feet and arms in a choreographed manner to the tune of the music with lots of drum beats.

Not only did they thoroughly enjoy themselves in this activity, but it also brought out the cultural idiosyncrasies in a fabulous display of color, dance, and music.

All in all, seeing students from all backgrounds connect with Indian culture in such a personal and interactive fashion was truly a sight to behold.

Rangoli and Diyas

The festival of Divaali is vibrant with colors (rangoli) and lights (diyas). Rangoli is a traditional Indian art form of drawing various designs/patters with colors. Rangoli is an important in almost all major Indian festivals. Rangolis create an ambiance of purity and auspiciousness to perform the rituals and pujas during Diwali. They set the mood for celebrations. Also according to one of the legends associated with Divaali, Goddess Lakshmi, the Goddess of Wealth is born on this day. So Rangoli is made infront of every home in India and each house is decorated with candles to welcome the Goddess of Wealth, Lakshmi.

To continue the tradition and to create awareness about Rangoli and Diyas among the UNC community and to complete Divaali celebrations, Hindu YUVA decorated the venue (Great Hall) with candles and rangoli.

The Ayodhya Issue: What it Means to Us, by Balakrishna Sastry

admin — Mon, 01 Nov 2010 20:09:01 +0000

After years of struggle and debate, on September 30th, the Allahabad High Court (a High Court in India is somewhat similar to a federal circuit court in the US) gave a verdict on Ayodhya, ruling that Ayodhya is deemed to be the birthplace of Shri Ram and that a mosque was built over an earlier Ram temple. However, the land was apportioned such that two-thirds of the land would be given to two Hindu groups (Ram Lala Virajman representing the deity of Ram, and Nirmohi Akhara), and one-third would be given to a Muslim group the Sunni Waqf board.

To a common observer or even an average Hindu living in the US, a question would come up as to why is the case of Ayodhya even relevant. A segment of Hindus and Muslims are fighting over some piece of land as to whether there really was a temple or a mosque and who should the land belong to. There are so many temples and a good number of mosques as well, so presumably there are better things to worry about in a country as large as India where problems of poverty, lack of healthcare, education and other issues require attention. This seems to sound logical but is this really the case?

This brings up a broader issue that needs to be touched upon and that is the importance of history and its influence on current social and political actions. In school, one often just tries to remember just enough dates and events necessary to do well on midterms and finals to get a good grade. On the other hand, history influences current public policy especially when it involves past injustices to a particular community.

As we are in the US, let us take the example of African Americans. As we sit today, those of us who have gone to school have read all about slavery in the US, the Civil War, the subsequent introduction of Jim Crow laws and ultimately the Civil Rights movement. As of now, that is all merely history. However, many symbolic and tangible actions have come about as a result of that. One such example is affirmative action wherein colleges and various levels of government have often taken proactive measures to ensure that those from minority backgrounds can avail of opportunities previously denied to them. For example, the National Football League (NFL) has instituted “the Rooney Rule” (named after Pittsburgh Steelers Owner Dan Rooney) wherein each team has to interview a minority candidate for all senior football operations positions[i].

The 1840 Treaty of Waitangi was eventually violated by the British Crown.

Taking a look at Native Americans, perhaps an even more marginalized society, one can see similar examples of historical remembrance. In 2008, Stephen Harper, the Prime Minister of Canada gave a public apology to the Canadian aboriginal population (consisting of First Nations, Innuit and Metis people) for the past attempts to “assimilate” the native population through culturally insensitive means such as taking these children away from their communities and prohibiting them from speaking their own language and indulging in proselytization[ii]. If one looks at the comments after the article, while some people are happy that there is at least the acceptance of an apology, many feel that it is necessary but not sufficient and that more needs to be done to proactively to atone for the past injustices. New Zealand went so far as to offer half a million acres of forestry land worth about NZ $418 million to the native Maori population for having not abided by the 1840 Treaty of Waitingi. (The Tready of Waitingi in short was an agreement whereby the British Crown owned certain forest land while the Maori would control the actual land use. However soon after, much of the Maori land was illegally confiscated, sold to other white settlers, etc). There was a joint signature of the NZ government and tribal leaders accompanied by some chants, blowing conch shells, etc in celebrating the symbolic undoing of a historical injustice[iii].

In the case of India, the nation still survived many invasions. Nonetheless, it was a wounded survival which did result in independence but also in partition. However, even after independence, a constant failure to remember and learn from history manifested itself multiple times. One example among many is Jammu and Kashmir which till today retains article 370 which in sum and substance treats J&K like an autonomous region and prevent any Indian resident outside of Kashmir from owning property[iv]. As a result, many Kashmiri Hindus have been brutally kicked out of the state. It is the equivalent of if California were to have some special status and Hispanic militant groups kicked out much of the Caucasian population from the state. Would the mere thought of that ever be entertained in the US?

So, we come to the Ayodhya issue. The question is whether the Muslim leadership in India can simply acknowledge that there were past misdeeds committed against Hindus and that as a symbolic gesture, the whole society should come together to build a Ram temple. After all, there is archaeological evidence of a prior temple[v]. There are at least 2,000 documented evidences of Hindu temples being destroyed which come from Muslim sources according to the book Hindu Temples: What happened to them. Is it too much to ask for just Ayodhya especially when the place is of special significance to Hindus?

Some want evidence of Ram’s birth. However, have those people ever asked Christians to give evidence of Mary’s birth of Jesus truly being a Virgin birth? How about proof that Mohammed truly flew on a horse with wings to Jerusalem? It is unfortunate that there lacks a critical mass of Muslim leadership in India who are willing to acknowledge a historical injustice to Hindus. Contrast this to say, Germany where because of the Holocaust, merely doing a Nazi salute on German soil can land one in prison for 3 years[vi].

In conclusion, it is historically significant occasion for all to come together to build a grand Ram mandir. It would be an act of unity which can truly erase memories of many prior historical injustices and allow everyone to move forward. Hindus aren’t asking for a public apology or monetary compensation for past misdeeds. A Ram Mandir at Ram Janmabhumi (birthplace) in Ayodhya (supported and paid for by Ram devotees) is the main demand. Is this too much to ask?

Balakrishna Sastry is an associate financial analyst at Edison Mission Energy in Irvine, California. He completed his MBA from UC Irvine. He spent one year as a full time volunteer for Hindu Swayamsevak Sangh, USA. His interests include yoga, economics, sports, and traveling.

————————

References

[i] http://en.wikipedia.org/wiki/Rooney_Rule

[ii] http://www.cbc.ca/canada/story/2008/06/11/pm-statement.html

[iii] http://www.independent.co.uk/news/world/australasia/a-163160m-apology-to-the-maoris-for-shameful-history-of-injustice-854333.html

iv] http://www.kashmirherald.com/featuredarticle/article370.html

[v] http://www.hvk.org/specialarts/safa/safa.html

[vi] http://www.thelocal.de/society/20100810-29055.html

Diwali: Welcoming Ram to the Home of our Hearts, by Aparna Garg

admin — Mon, 01 Nov 2010 20:00:01 +0000

Diwali marks the day of Ram’s return to his home in Ayodhya after his victory over Ravan, which established the triumph of Dharma over Adharma. After fourteen years of being deprived of their beloved king, everyone in Ayodhya was eagerly counting down the days until Ram’s return; such was Ram’s personality. The level of joy and excitement in the city was impossible to put into words. Every home was adorned with beautiful flowers, and the streets were decorated with hand-painted, colorful rangoli designs. Perfumes and scents, laughter, and joyous shouts filled the air. Thousands of diyas (oil lamps) lit up the city to welcome Ram back.

This year, on November 5^th, Hindus around the world will celebrate Diwali, continuing the same traditions that our ancestors have been practicing for centuries. We will light up our homes, enjoy sweets, get together with our families, and prepare to welcome Ram to our homes with the same excitement and happiness as the people of Ayodhya thousands of years ago.

At first glance, these traditions may seem merely ritualistic. After all, Ram is really nothing but a manifestation of Brahman, the eternal, infinite, unchanging reality that permeates the entire universe. In the Ram Charit Manas, Tulsidas says that the entire world is pervaded with a divine presence that he knew as Sita-Ram:

सीय राममय सब जग जानी | करऊँ प्रनाम जोरि जुग पानी || (Bal Kand, 8)

Knowing the entire creation to be full of Sita and Ram, I bow to them with joined palms.

So if Ram already exists everywhere, then why is it necessary to “welcome” him or “bring” him anywhere? These traditions may seen illogical if they are taken literally, but they really have a beautiful symbolic meaning. When we light a diya, we are really reminding ourselves to light the lamp of divinity within ourselves. In a deeper sense, on Diwali we are not trying to bring Ram merely to our physical houses, but rather to the homes of our hearts.

During their exile, Ram, Sita, and Lakshman experienced the satsang of many learned sages. Soon after they left Ayodhya, they visited Valmiki’s ashram, where Ram asked Valmiki to suggest a place for them to stay for the next few years. Valmiki, recognizing Ram’s divinity, smiled incredulously and replied that Ram’s true home is in the heart of every devotee.

पूँछेहु मोहि कि रहौं कहँ मैं पूँछत सकुचाउँ। जहँ न होहु तहँ देहु कहि तुम्हहि देखावौं ठाउँ॥

Ram, you’re asking me where you should stay? Let me ask you: can you show such a place where you are not? Then only can I show you a suitable place for you to live.

सुनहु राम अब कहउँ निकेता। जहाँ बसहु सिय लखन समेता॥
जिन्ह के श्रवन समुद्र समाना। कथा तुम्हारि सुभग सरि नाना॥

भरहिं निरंतर होहिं न पूरे। तिन्ह के हिय तुम्ह कहुँ गुह रूरे॥

Listen Ram, now I’ll tell you where you, Sita, and Lakshman should forever stay. Those whose ears are constantly reveling in your beautiful katha but are never satisfied, like an ocean that is continually replenished with countless lovely streams – their hearts are a charming home for you.

लोचन चातक जिन्ह करि राखे। रहहिं दरस जलधर अभिलाषे॥

निदरहिं सरित सिंधु सर भारी। रूप बिंदु जल होहिं सुखारी॥
तिन्ह कें हृदय सदन सुखदायक। बसहु बंधु सिय सह रघुनायक॥ (Ayodhya Kand, 127)

And those whose eyes thirst for your darshan, just like the Chaatak bird longs to see a rain cloud; those who, like the Chaatak bird, reject grand rivers, oceans, and lakes, and derive satisfaction only from a drop of your rain-like beauty - O, Raghunayak, you should stay in their hearts, along with your brother Lakshman and Sita.

Valmiki goes on to beautifully describe a number of qualities of an ideal devotee. One such devotee, in whose heart Ram always lives, is Hanuman. As one of Ram’s most beloved devotees, Hanuman dedicated his entire life to serving Ram. After their return to Ayodhya, when Sita offered Hanuman an invaluable pearl necklace, he received it with great respect and to everyone’s surprise, began to break open the pearls with his teeth. When questioned by the ministers, he innocently replied that he wanted to see if the pearls contained Ram, because if they did not, then they were of no value to him. When further challenged to prove that Ram was inside him, Hanuman tore open his chest to reveal the divine image of Sita and Ram in his heart. It is Hanuman’s pure devotional qualities that made Sita and Ram literally find a home in his heart.

What does it mean to bring Ram to our hearts? If we open ourselves to Ram, we are really inculcating his qualities in ourselves. The ideals that Ram stood for and the examples that he set are not just for Hindus but are universal and nature. The strong bonds of love and protection that existed between Ram and his brothers are worthy of emulation by people everywhere. These bonds were tested in every way through the course of the Ramayan, but nothing, not even the hardships of the forest or the lure of the throne, could create so much as a dent in their love. In a world where people chase after their own wealth, power and fame, forgetting the welfare of their families, the relationship between Ram and his brothers is truly an ideal.

Similarly, anyone in the world can take inspiration from the respect and compassion with which Ram treated Shabari, a tribal woman who was ostracized by society because of her so-called low birth. Ram happily ate Shabari’s half-eaten fruits at a time when people ignorantly frowned upon being in contact with even the shadow of people of her birth. And so Ram established that people’s actions and character determine their worth, and not their birth. Similarly, Ram developed strong friendships with Nishadraj, Sugreev, and Vibhishan, even though all were from very different backgrounds than him. Ram looked equally upon everyone; if anything moved him, it was their bhakti and not their caste, birth, or anything else.

रामहि केवल प्रेमु पिआरा | जानि लेउ जो जाननिहारा || (Ayodhya Kand, 137)

Love alone attracts Shri Ram; let those who are curious take note of it.

More than anything else, it was Ram’s loyalty to Dharma that makes him worthy of worship and emulation. It is often said that Ram is an ideal brother, an ideal son, etc. However, it can also be argued that he was not ideal in these respects. When Dasharath and Kaushalya begged Ram not to leave them, he did not listen to them, but left for the forest anyway. Was this being an ideal son? When Bharat came to the forest and cried for him to come back to Ayodhya, he did not listen but sent Bharat back empty-handed. Was this being an ideal brother? In every difficult decision Ram had to make in his life, he chose to act in accordance with Dharma. He preferred to sacrifice his personal happiness, but he never left the side of Dharma. It is this quality that we want to bring to our own lives.

Because he set a path that can be followed by everyone, Ram is really a universal hero. Recently, a Muslim woman named Nazneen began translating the entire Ramayan into Urdu, saying that, “Ram is not for Hindus alone; his character is a source of inspiration for people of all communities.”

In the Ramayan, Ram states that his birthplace Ayodhya is his most cherished place. After vanquishing Ravan, as they were soaring through the sky on their way back to Ayodhya, Ram turned to Sugriv, Angad, and Vibhishana and described the beauty of the city to them.

जद्यपि सब बैकुंठ बखाना। बेद पुरान बिदित जगु जाना॥
अवधपुरी सम प्रिय नहिं सोऊ। यह प्रसंग जानइ कोउ कोऊ॥ (Uttar Kand, 4)

Although all have praised Vaikuntha (the divine abode of Vishnu), which is known in the Vedas, Puranas, and throughout the world, Vaikuntha is not so dear to me as the city of Ayodhya; only a rare few know this secret.

Unfortunately, this very birthplace of Ram has been missing its grand Ram temple ever since the temple was demolished by the foreign invader Babar nearly 500 years ago. Fortunately, this will soon change, as a recent decision by the High Court of Allahabad paves the way to rebuild the Ram temple in the holy city that was so beloved to Ram. It is appropriate and fitting that this decision came so close to Diwali. This Diwali, we have the fortune of celebrating Ram’s literal return to Ayodhya.

A song from the popular movie Swades says, “Ram tere man mein hain, Ram mere man mein hai. Man se Ravan jo nikaale, Ram uske man mein hai,” meaning “Ram is in your heart, and Ram is in my heart. One who removes Ravan from their heart, Ram lives in their heart.” This Diwali, let’s contemplate on this message. In the midst of the fireworks, delicious sweets, new clothes, parties, and other material pleasures that Diwali has come to be known for, let us not forget the deeper spiritual message of Diwali: bringing the light of Ram to the home of our heart.

Aparna is a student at Boston University, doing her bachelor’s and master’s in economics. Her interests include karate, reading, and writing.

Hindu YUVA Goes to Washington, by Sai Santosh Kolluru and Apurwa Kaushik

admin — Mon, 01 Nov 2010 19:55:19 +0000

It was on a bright, crisp and sunny autumn morning that we arrived, brimming with excitement, at our nation’s capitol to participate in the White House Interfaith Youth Core Leadership Institute as representatives of Case Western Reserve University and Hindu YUVA (Youth for Unity, Virtues, and Action). Our road trip from Cleveland to Washington D.C. had certainly set a powerful and deeply reflective tone. While discussing with our campus ally, Professor Sree Sreenath, the shifting of semantic content through time, the power of words, and their usage in today’s word, we concluded that a “tolerance” for different worldviews must be replaced by “celebration.”

As His Holiness Sri Sri Ravi Shankar (founder of the Art of Living) once said at the United Nations, “Religious Tolerance, the word Tolerance has become obsolete…you tolerate only that which you don’t love. Time has come to look at each other’s religions as one’s own. Every Religion needs to be loved. A Religion is great not just because it is mine but it is great because what it is.” In a world that is rife with sectarian conflict, humanity as a whole must evolve its attitudes. In order to achieve permanent respite from the great evils brought upon by religious conflict, humankind must transcend the barriers of intolerance and ignorance to unite the world.

With these sentiments in mind we decided: let this conference, this meeting of various worldviews sharing a common goal, be a Celebration of our Religions—a Celebration of our Differences. Finding the human values common to all religions/life philosophies and celebrating those values is important. This is precisely what Hinduism teaches us and how it has been practiced historically.

Feeling fortunate for being given the unique opportunity to participate in IFYC’s “Better Together” campaign and energized by the en-route discussion on the meaning of religious tolerance, we ventured sanguinely into the White House’s South Auditorium with interests piqued. Before the conference, neither of us knew quite what to expect or the precise raison d’être of the Better Together campaign. After speeches from such luminaries as Joshua DuBois (head of the Office of Faith-Based and Neighborhood Partnerships and personal minister to President Obama) and Eboo Patel (founder/president of IFYC and member of the President’s Advisory Council) among others, there was a palpable feeling of inspiration invigorating the room.

Deeply moved by the stirring and encouraging stories, we arrived full of enthusiasm at the lovely Georgetown campus, where we spent the duration of the IFYC Conference. The rest of the conference consisted of training sessions on how to engage our university in interfaith action, and discussions on the power of religious pluralism, harnessing that power and implementing the idea within our campus and for the community at large. We also had the extremely inspiring opportunity to meet and discuss at length with another member of President Obama’s advisory council and the head of Hindu American Seva Charities, Anju Bhargava.

But some of the most inspiring moments were reserved for the Reflections—allotted periods of time where participants were given a chance to commemorate, participate, and learn the basic precepts of the various world-viewpoints represented.

On our first night, the two of us took part in both the Jewish and Muslim Reflections. The former explained the significance of the Shabbat and invited all interested to partake in the ritualistic ingestion. We drank the “wine” in solidarity with our fellow human beings (though it was actually grape juice). Whilst passing the delicious chalah bread from participant to participant as a sign of Unity in Diversity, all of us participating would procure but a morsel for ourselves so everyone could have a piece. Next, after a recitation of the Islamic Call to Prayer and its meaning, we accepted an invitation to attend or participate in the daily prayer at Georgetown University’s Muslim Prayer Room. Just observing the ritual and the rhythmic call to prayer reverberate hypnotically through the crowded room was truly fascinating.

The next morning, after our training sessions, were the Buddhist, Hindu, and Humanist Reflections. Here members of the conference got a chance to hear soothing Buddhist chants echo enchantingly throughout the atrium, cloaking it in a blanket of ethereal tranquility. For the Hindu Reflection, we were both given the opportunity to enlighten our peers on the tenets of Hinduism as well as expose them to some Sanskrit shlokams. Sai spoke about the Three Core Principles of Hinduism:

Ekam Sat Viprahah Bahudha Vadanti – “The Truth is One; the Wise show different Paths”

Vasudaiva Kutumbakam – “The Earth is One Family”

Sarve bhavantu sukinahah/ Sarve Santu Niramayahah/ Sarve bhadhrani pashyantu/ Maa kashchith dukha bhagbhavet/ Om shanti, shanti, shanthihi – “Let all be happy/ Let all be free from diseases/ Let all see the good in others/ Let none experience distress/ Om peace, peace, peace unto us and all the beings of the world”

After Sai reflected on these Universal Principles that form the core of Hindu values, it was time for lunch, and Apurva performed the Bhojan Mantra (food prayer):

Om Brahmarpanam Brahma havir/ Brahmaghnau Brahmana hutum/ Brahmaiyva tena ghantavyam/ Brahmakarma samaadhinaha – “The act of offering is God/ The oblation is God/ By God, it is offered into the Fire of God/ God is That which is to be attained by he who sees God in all.”

And last but not least was the Humanist Reflection. Though it was an all too brief oration wherein the myriad subtleties existing within the secular viewpoints were hastily explicated, it addressed the confusion surrounding the secular stance and exposed the diversity of perspectives within the secular community.

Truly, the Reflections were an exhibition of the distinctiveness and differences between worldviews, revealing a uniquely rich tradition behind each. But they nonetheless succeeded in demonstrating that, no matter what the dissimilarities or divergences in belief, the main thing bonding together those of all faiths present was the attempt each and every one of us was making to understand each other’s ways of life and religions. As Hindus, this is precisely what we have always been taught to do. We came together not just to tolerate our various religions, but to celebrate them; this is the message we hope to disseminate amongst our peers, our campus, our country, and finally our Vasudhaiva Kutumbakam…our One World Family.

Sai Kolluru and Apurwa Kaushik are undergraduate students at Case Western Reserve University.

Evolution of Tantras, by Nithin Sridhar

admin — Mon, 01 Nov 2010 19:49:37 +0000

In April, Sri Sri Ravishankar has been reported to have made a statement that Swami Nityananda violated the rules of tantra, misusing it for fulfilling his pleasure. Further he is quoted as saying “Only a house holder is entitled for tantric sex. Claiming to be a monk and using so many people for one’s pleasure is unpardonable. He should have had one partner and announced himself as a tantric guru. It has caused damage to the faith of people in the institution and traumatized many.”

Sri Sri Ravishankar is very right when he says that Swami Nityananda has violated the use of Tantra. Because the sexual rites are advised only for Vira, people in whom rajas dominates, and it is completely forbidden for Pashus, people in whom tamas dominates and are attached to sexual pleasures. Further, it is true that Lata Sadhanas (sexual rites) should be practiced with one partner, perhaps a wife who has the same temperament and competency as him or with a Bhairavi, (a female adept in kundalini tantra) whom a sadhaka (male practitioner) can take as a guru. On this matter, Mahakalasamhita, a tantrika text clearly says “As is the competency of the sadhaka (male practitioner) so also that of the sadhika (female practitioner). Only by this is success achieved and not in any other way, even in ten million years”. This clearly establishes that, one cannot have multiple partners and call it as spiritual sadhana.

This issue leads us to a more serious question, Are tantras all about sex? It seems to be so if one simply browses through internet or media writings. But a straight and simple answer is a No. The tantric system is vast and complicated. It constitutes various branches and sub branches and various traditions. The use of meat, liquor and sex as part of spiritual practices are suggested only for vira sadhaks and that too only under the Kulachara and Vamachara branches of Tantra. And even among them, only a few can really benefit from them. But some of the simple Lata Sadhanas, like Shiva Lata Mudra can be highly helpful to married couples. It can help them to attain detachment and to control the vasanas slowly.

Kularvana Tantra clears all the confusions about the use of sex, meat and alcohol when it states: “Beguiled by false knowledge as propagated, certain persons, deprived of the guru-shishya tradition, imagine the nature of the Kuladharma according to their own intellect. If merely by drinking wine, men were to attain fulfillment, all addicted to liquor would reach perfection. If mere partaking of flesh were to lead to the high state, all the carnivores in the world would become eligible to immense merit. If liberation were to be ensured by sexual intercourse with a Shakti, all creatures would become liberated by female companionship.”

To understand, Tantras clearly, one must also try to understand, how they evolved. But, this evolution of Tantras as a separate branch is a highly complicated subject. Many of the old works are not available in manuscript. Many of the tantrika texts has been lost. Moreover, the tantrika system is itself highly unorganized because the tantras developed indigenously in different parts of India and only later they were integrated. But due to this, the tantrika accounts are highly scattered. On one hand we have that the Tantric tradition traces itself back to Lord Shiva. The tradition believes that Tantras were first communicated by Lord Shiva, the first guru, and then passed on as tradition. On the other hand, even the oldest manuscripts do not go back more than 1500-2000 years. Most of the manuscripts or its copies available to us are of recent origin. One of the reasons for this is the fact that old tantrika systems are discarded when they no longer serve any purpose while new texts, new practices, and new branches are added to the tantrika system continuously.

In his book, Tantra: The Path of Ecstasy, George Feuerstein presents the ground reality in a nutshell when he writes “At one end of the Tantric spectrum we have highly unorthodox practices such as black magic that go against the moral grain of Hindu society (and that of most societies). At the other end we have Tantric masters who decry all doctrines and all rituals and instead applaud the ideal of perfect spontaneity (sahaja). Most schools fall between these two poles; they are typically highly ritualistic but infused with the recognition that liberation springs from wisdom, which is innate and therefore cannot be produced by any external means.”

Position of Tantra with respect to Veda

It is interesting to note that, contrary to the general view that tantra is opposed to Vedas, Tantras place themselves on the same platform as the Vedas. Tantras call themselves as “agama” (revealed) similar to the Vedas (sruti = heard/revealed). Further, Tantras are called a “sruti-shakha-vishesha”, a special branch of Vedas. Some tantras like Matsyasukta Mahatantra and Ghandarva Tantra even go to the extent of stating that a practitioner of tantra must be well-versed in Vedas and should be ever attached to Brahman. This view is held by both older and newer tantric texts. “Nishvasatattva Samhita”, one of the very old tantrika texts available, mentions that tantras are the culmination of esoteric knowledge of Vedanta and Samkhya. This appears to be true because the tantrika system aims at achieving the spiritual emancipation which Vedanta and Samkhya addresses.

Among the tantrika texts of recent origin, we find various descriptions about the relationship of tantras and Vedas. Some texts mention mantras and mahavakya’s from Vedas (like Prapanchasara Tantra) and some explicitly mention that tantras are part of Vedas (like Meru Tantra). Kularnava Tantra says that Kuladharma is based on Vedas. The same claim is repeated by Niruttara Tantra which calls Tantras the fifth Veda and Kulachara the fifth ashrama.

Further, it can be seen that in philosophy and in religious attitudes Tantras and Vedas are fundamentally same. The goal of both Vedas and Tantras seems to be same, viz moksha. The goal of both Vedic rituals and tantrika sadhana is the invocation of gods and achievement of liberation. In fact, many tantrika practices trace their origin to Atharva Veda. From this point of view, the Tantras emerged out of the Vedic religion and were then developed as a distinct type of esoteric knowledge. The Vedic religion in its essence has survived through the Tantras.

Historical Accounts:

Now coming to the development of tantras as special class of literature and special mode of Sadhana we can see that, they are very closely connected to the rise of Shaivism and Pancharatra schools.

It is Mahabharata which makes the mention of the Pashupata (the Shaivist) and Pancharatra (Vaishnavite) schools for the first time. Even though the early canonical literature of Pancharatra is lost, we have one text Satvata Samhita which describes the tantrika system as Rahasymnaya- a secret method of Sadhana. However, Pancharatra School remained restrained in its development and it was Shaivism which provided more prominent ground for development of tantras.

The Mahabharatha says that the Pashupata doctrines were first preached by Shiva-Srikantha. But this Srikantha must have been a human teacher in all probability. This opinion is strengthened because, the old manuscript of tantric text Pingalamata preserved in Nepal speaks of Bhagavat Srinkanthanatha as its author. Lakulisa was probably his disciple. And this Lakulisa and his disciples are mentioned in an inscription of Chandragupta II. From the information present in this inscription, Lakulisa has been dated to be a contemporary of Patanjali, who incidentally speaks of Shiva-Bhagavatas in his Mahabhashya.

From this we can conclude that, Pashupata was the oldest form of Shaivism prevalent in North India. They could be also called as Agamanta Shaivism. The Agamas (the texts) belonging to this school are 18 in number according to one tradition and 28 according to other tradition. The eighteen agamas also called as “Shiva tantras” are: Vijaya, Nisvasa, Svayambhuva, Vatula, Virabhadra, Raurava, Makuta, Viresha, Chandrahasa, Jnana, Mukhabimba, Prodgita, Lalita, Siddha, Santana, Sarvodgita, Kirana, and Parameshvara. Among them, the three agamas, viz Nishvasa, Kirana and Parameshwara are still preserved in Nepal in manuscripts of eighth and ninth centuries.

The next phase is development of tantras is represented by the class of literature called Yamala. There are 8 Yamalas: Rudra, Kanda (Skanda), Brahma, Vishnu, Yama, Vayu, Kuvera and Indra. The 8 Yamalas are communicated by 8 Bhairavas: Svacchanda, Krodha, Unmatta, Ugra, Kapalin, Jhankara, Shekara and Vijaya. What is interetsing to note is, the Original Shiva tantras represent the Rudra or Sada-shiva tradition and the Yamalas represents Bhairava tradition. Also, it should be noted that, Bhairavas were human teachers who had attained complete union and had become Shiva. The two other old texts that belong to Yamala group are: Jayadhrata Yamala, the supplement to Brahma Yamala and Pingalamata is supplement to Jayadhrata Yamala.

The importance of these Yamala’s is in the fact that they for the first time describe the various tantric Traditions and introduce cults of new gods and goddess. They give a well developed Tantric pantheon.

Brahma Yamala gives a nice account of transmission of tantrika knowledge. Ishvara (Shiva) first communicated it to Srikantha, who passed it to various disciples. One of the recipients was Bhairava who passed it to Krodha, Kapila and Padma, And Padma to Devadutta and Devadatta to 14 of his disciples. Further, Yamalas mentions different tantric traditions based on Srotas(Currents). The three currents are Dakshina (Sattva), Vama (Rajas) and Madhyama (Tamas). Among the names of Human teachers who promulgated these tantras, Usanas, Vrihaspati, Dadachi, Lakulisa, Sanat kumara are few important ones.

Now coming to the two supplements of Yamalas mentioned before. Jayadratha Yamala and Pingalamata mentions much greater variety of tantras and sadhanas. Pingalamata mentions two classes to tantras: Kamarupi (being in Assam) and Uddiyani (North west-Swat valley). The Jayadhrata yamala mentions large number of Shakti cults, like cults of Kalika, Shankarshani, Charchika, Gahaneshwari, Vajravati, Bhairavadakini, Saptakshara, Siddhilakshmi etc.

These supplements indicate a very important development in evolution of Tantras. It indicates the new orientation in tantric culture, viz Sadhanas of Agamas assume in them a more pronounced character of Shaktism. Now, the tantrika system seemed to be developed through two different paths the exoteric, which continued as pure Shaivism and Esoteric which continued as Shaktism. Whereas the goal of Shaivism was only Liberation, the goal of Shakta was not just Liberation. They wanted to gain ascendancy over the forces of nature and to carry on the experiments and exploring in order to gain the detailed knowledge of working of Cosmos. In a sense, salvation became a too small a goal for them. But, this is not to suggest they did not pursue Moksha, but only that they pursued other things too. These supplementary literature shows that, the Tantras became Shakti in character from that time.

Buddhism also developed its tantric aspect by this time. According to Tibetian evidence, Buddhist Tantras came into existence after the time of Dharmakirthi. Their origin as distinct class of literature and mode of Sadhana may be placed in 7^th century. They developed in three different forms viz Vajrayana, Sahajayana and Kalachakrayana. From about 10^th and 11^th centuries, there began a very complicated period of development of tantras. The Brahmanical and Buddhist sects merged and mixed with each other to some extent as Buddhism declined and all that remained was a mystic form similar to Shaktism in essence. This fusion gave birth to new forms of esoteric religion.

The detailed picture of the Brahmanical tantras of this period is given by Sammohana tantra. It speaks of nine kinds of KaLikas. It also speaks about many special cults, one of Jaya, three cults of Sudnari, two cults of Tara, three of KaLi, one of Chinnamasta, two of Dhumara and Matangi and two of Sidhavidya. It further mentions two cults of Vaishnavas, two of Sauras and five cults of Ganapatyas. The text also speaks about Amanyas and Geographical classification of tantras. They divide it into 4 classes viz Kerala, Kahsmira, Gauda and Vilasa. The six amanyas that are mentioned are Purva-eastern, Dakshina-south, Pashchima-western, Urdhva-upper and patala-nether. It also divides tantras into three classes viz Divya, Kaula and Vama according to nature of sadhana (whether Sattva, rajas or tamas) and each of it has two sects: Bahya-external and Harda-intenal.

The Sammohana tantra text also gives number of principal and subsidiary tantras in various regions: China: 100 principal, 17-subsidiary; Dravida: 20, 20; Jaina: 18, 20; Kashmira: 100, 10; Gauda: 27-principal, 16-subsidiary. It further mentions various Vidyas or cults. Some of the goddesses in these cults mentioned were: Aindri, Gayatri, Brahmavidya, Ardhanarishvari, Matrika, Sarasvati, Tripura-Bhairavi, Shulini, Mahavidya, Chamunda, Raja-rajeshwari, Srividya, Kalika, Tara, Chinnamasta, Dhumavati etc.

Therefore the Sammohana tantra presents a picture which is very much different from the one present in Shiva tantras of Agamanta Shaivism. It clearly establishes that tantras had assumed a complete Shaktic character, assimilated a very large number of cults of various origins and thus established a well developed and complicated pantheon of goddesses (All representing different aspects of Shakti). This state of things must have been attained by 14^th century, when this Sammohana tantra seems to have attained its final form. From here, the later tantras compiled just added to the number of vidyas, mantras and mandalas and many of the old cults were either forgotten or discarded.

Now coming to the division of tantras into Divya, Kaula and Vama; some definite information is available about the origin of Kaulas. According to Kaulajnananirnaya (which is a very old text), the Kaula class was introduced by Matsyendra Natha, even though strictly speaking he founded only one school of Kaulas called Yogini-Kaula of Kamarupa. The text also mentioned other Kaula schools: Vrsanotta, Vahni, Kaulasadbhava, Padorrishtha, Mahakaula, Siddha, Jnananirniti, Siddhamrita, Sristi, Chandra, Shaktibedha, Urmi and Jnana kaula. By eleventh century, Kaula schools had firmly established themselves comprising number of sects.

It is interesting to note that Yogini Kaula of Matsyendra Natha had a syncretic character. This resulted in growth of two esoteric sects: Nath sect that had a tinge of Shaivism and Sahajiya that had a tinge of Vaishnavism. Matsyendra Natha was himself, the founder of Nath sect. He also founded the Hatha Yoga. Further, he is also regarded as first of the Siddhas by Buddhists under the name Lui-pada. It is believed that, he learned everything from the First Guru, Adinatha-Lord Shiva himself. Two other sects originated in this period, Avadhuta and Bhaul.

Geographical Account:

Now, coming back to the geographical division of tantras, Sammohana Tantra, as mentioned before, divides tantras into 4 classes viz Kerala, Kasmira, Gauda and Vilasa. Kerala is said to prevail in countries from Anga to Malava, the Kashmira class from Madra to nepala, Gauda from Silahatta to Sindu while Vilasa is found everywhere. Further, Mahasidhashastra tantra divides Bharata varsha into three areas viz Vishnu Kranta, Ratha kranta and Ashwa kranta. Shakti-mangala tantra says, land east of Vindhyas up to Java is vishnu kranta, land north of Vindyas upto maha-china is Ratha kranta and rest of place to west is Ashva kranta.

From the above accounts it becomes clear that, Kashmira, Kerala and Gauda (Bengal) are the three most prominent zones where tantras flourished. In Bengal, Tantrika system had always been prominent. And influence of Vedic culture had been minimal. But the tantrika system here is also very much different from that of Kashmira and Kerala. It is the center of Kulachara, with its seat at Kamarupapitha, where upasana of KaLi is pursued. So, in the region of Gauda, KaLi-kula is dominant. In the Kerala School, we have the worship of Tripurasundari, that is, Sri-Kula is dominant here. But in Kashmira School, both the forms of worship are in evidence. The philosophical aspect of Tantras dominates in Kashmira, the practical in Bengal, while in South we have a mixture of both.

No account of evolution of tantras is incomplete without mentioning about influence of tantras in other countries. Sammohana tantra, speaks of tantrika practices in countries like Bahlika, Kirata, Cina, Mahacina, Kamboka, Huna, Yavana, Gandhara, Nepala etc This does not mean, Indian tantras were present in all those places, (even though in some places they were indeed present), but just that some kind of esoteric practices similar to Indian tantras were present in those countries. This should give an idea about how tantrika system is vast and has integrated itself with every aspect of Hindu way of life.

Bibliography:

1] Evolution of Tantras, by P.C.Bagchi, The Cultural Heritage of India, Vol. 4: The Religions, Ramakrishna Mission Institute of Culture, Calcutta, 1956

2] The spiritual heritage of India: Tantras by Govinda Gopal Mukherji, Studies on the Tantras, Ramakrishna Mission Institute of Culture, Kolkata, 1989

3] Tantrika Culture among Buddhists by Benoytosh Battacharya, The Cultural Heritage of India, Vol. 4: The Religions, Ramakrishna Mission Institute of Culture, Calcutta, 1956

Nithin Sridhar works as an Assistant Manager at Essar Projects India Ltd. You may contact him at sridhar.nithin@gmail.com

Bharati Krishna Teertha: Presenter of Vedic Mathematics, by Sai Tenneti

admin — Mon, 01 Nov 2010 19:39:58 +0000

Many are familiar with the concept of Vedic Mathematics, a system of mathematics that originated in Ancient India and has been compiled into a list of 16 basic sutras. However, not everyone knows about the genius of the scholar behind this work. Bharatiya Krishna Teertha was not only a great mathematician, but also was a significant spiritual giant who lived during the early part of the 20th century. He was born on March 14, 1884 in Tinnavelly, Tamil Nadu to a highly illustrious family, and was given the birth name Venkatraman Shastri. (Since he composed a poem that presented the value of π to 32 decimal places, is it mere coincidence that he was born on π-day?)

For his higher education, Venkatraman started at the National College in Tiruchirapalli, but later moved to the Church Missionary Society College and then a Hindu College, both located in Tirunelveli. As a student, he was marked for his splendid brilliance, superb retentive memory, and an insatiable curiosity. He was known to ask his teachers piercing questions that made them uneasy and even admit ignorance. That was the spark of his genius. At the age of 15, he was awarded the title of “Saraswati” due to his all-round proficiency and gifted oratory in Sanskrit by the Sanskrit association of Madras. He had an outstanding academic record with Master’s degrees in six subjects: Sanskrit, Mathematics, English, History, Philosophy, and Science. At the young age of 20, he had simultaneously scored the highest honors in all the subjects. Venkatraman also used to write regularly on diverse topics such as religion, science, history, sociology, philosophy, politics, and literature. His main hobby throughout his life was to read about the latest scientific research and discoveries.

1905 was the year when the Freedom Movement started in Bengal. Bharati Krishna Teertha ji participated in the movement along with Gopal Krishna Gokhale and Sri Aurobindo. He also contributed to several newspapers propagating the freedom movement, and was appointed “Warden of the Sons of India” by Dr. Annie Besant in 1908.

Because he wanted to devote his life to the service of humanity, and believed that this was possible only with the success of Self-Realization, Venkatraman proceeded to Shringeri Matha and obtained his deeksha through Shri Shankaracharya Sacchidananda Shiva Abhinava Narasimha Saraswati. From 1911-1918, Bharati Krishnaji practiced deep meditation and studied the Vedas and metaphysics, which then led him to practice the arduous life of austerity. While he led a purely saintly life living on roots and fruits, he also devoted himself to the study of Vedanta and resided in the forest so his spiritual goals could be achieved. He was initiated into Sanyaas in July 1919, and that was when he was given his new name, of “Shri Bharati Krishan Teertha”. He was later appointed as the head of Dwarakapeeth, and from then on, started the life of a Shankaracharya.

Bharati Krishnaji wrote the “Ganita Sutras” or the easy mathematical formulas on which he compiled his work “Vedic Mathematics.” This was an original contribution to the field of mathematics and research. Krishnaji got the key to the Ganita Sutra coded in the Atharva Veda and rediscovered the Vedic Mathematics with the help of lexicography. He composed sixteen sutras containing only 120 words, which cover all the branches of mathematics such as arithmetic, algebra, geometry, trigonometry, physics, conics, and calculus. They also relate to differential and integral functions, and also applied mathematics of various kinds such as dynamics and hydrostatics.

Bharati Krishna Teertha ji was the first of the Shankaracharya order to ever visit the West. He went for a three month tour of the United States and the United Kingdom in 1958, and spoke at various lectures attended by thousands of students of various universities and organizations, such as Stanford, Caltech, UCLA, San Diego College, Hollywood, Church of Religious Science, and the American Academy of Asian Studies. When he addressed the group of Caltech graduate students in mathematics, he gave extensive blackboard demonstrations, which was the first time in the United States His Holiness presented his mathematical discoveries.

Bharati Krishna Teertha ji served as the Head of the Govardhana Matha Monastery in Puri, Orissa until his passing away in 1960. Because of his spiritual authority over millions of Hindus, even the Government of India consulted him on policies relating to spiritual rules and religious matters. Unfortunately near the end of his life, all the 16 sutras that he wrote were lost. He started to rewrite all of them, but could only rewrite one sutra before his health failed and he passed away. However, five years later, a disciple of his published the rewritten book on Vedic Maths, which has proven to be a great treasure for mankind. The techniques and sutras can easily be found online, and are quite fun and easy to learn. This leads one to wonder that if rewritten volumes are so valuable, what to say of the original ones written by the great genius himself.

Sai Tenneti is an undergraduate student at the University of Massachusetts, Amherst. He is studying engineering.

Mahavidhya Sketch - Bhuvaneshwari, by Deepak Sagar

admin — Mon, 01 Nov 2010 18:27:34 +0000

Bhuvaneshwari, the queen of the world. She is the mother of the world. Her body is the cosmos and her ornaments are the infinite beings. She is the creator of space and thus is complimentary to Kali, the controller of time. Bhuvaneshwari sets the stage on which Kali performs and in turn enjoys the performance of Kali. She is Iccha Shakthi, the power of Love as also she is Maya, the power of illusion. Worshiping her helps us to obtain a cosmic vision and rids us of narrow beliefs and opinions. She gives us a sense of the infinite, a global vision and an understanding approach. She is depicted similarly to Shodashi, with a goad and a noose in the upper two hands with the lower hands in Abhaya and Varada Mudras. The Meru (three dimensional projection of Shri Chakra) lies at her feet. She is extremely beautiful just as he is caring. A true mother to all who inhabit this universe.

Shloka: भोजन समये (Before having food)

admin — Mon, 01 Nov 2010 18:00:37 +0000

ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणाहुतम् |

ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ॥

brahmarpanam brahma havih brahmagnau brahmanahutam

brahmaiva tena gantavyam brahma karma samadhina

Sanskrit to English Word Meaning:

Brahma- The Supreme Lord; arpanam- offering; brahma- The Supreme Lord; havih- clarified butter (offered in in the fire); agni- fire; brahmanahutam- by brahman in to the fire; brahmaiva- brahman will only be; tena- by the one; gantavyam- realized/attained; brahma karma samadhina- considering everything as an act(karma) of brahman

Translation:

Brahman is the oblation (fire sacrifice). Brahman is the ghee (clarified butter, used in a fire sacrifice) The oblation is poured by Brahman into the fire of Brahman. Brahman shall be realized by the one who considers everything as (a manifestation or) an act of Brahman.

Brief Explanation:

It is customary to partake food before eating and offer it as ‘prasad’ to God and chant this shloka. The shloka draws a parallel between the sacrificial fire (yagna) and the fire of hunger. In essence, the meaning conveyed by the act of chanting the shloka and by partaking food is as follows: ‘Dear Lord You are provider of this food, taster of this food and you’re food. I take this food as a gift from you and I offer this food at your divine lotus feet.’

Hindu YUVA, Florida Organizes Yuva Sangam

admin — Mon, 01 Nov 2010 17:59:09 +0000

Hindu Yuva, Florida held its first Regional Yuva Sangam (Youth Conference) from October 9th through the 10th at Camp Owaissa Bauer, FL. 17 participants from 4 universities (Nova University, Florida International University, Florida Atlantic University and University of Miami) attended, including first and second generation students and young working professionals. One student from each of these universities served on the coordinating team.

The following activities are a few highlights of the camp:

- Group discussion on challenges faced by young Hindu Americans, how we usually respond, and how we can best respond.

- Presentation on how to start and sustain a Hindu YUVA chapter on campus

The back of these blue Hindu YUVA t-shirts read "Dharma Inside, Karma Outside"

- Campfire songs, bhajans, and prayers

- Games, physical exercises

- Pranayama and yoga

- Jeopardy on the Mahabharat, Ramayan, Puranas and Indian History

The balanced combination of physical and intellectually stimulating activities made for an enlightening experience for all of the participants, in addition to the close friendships that formed. The participants look forward to similar activities in the near future.

The Ayodhya Struggle: A Wounded Civilization Asserting Itself, by Shobhit Mathur

admin — Fri, 01 Oct 2010 23:58:12 +0000

Editor’s Note: This article was written two weeks prior to the High Court’s judgment on the Ayodhya issue.

Ayodhya is an ancient city in northern India. In the Hindu scriptures it has been described as the most beautiful and holiest of the cities in India. It was the capital of the Kingdom of Kosala which was ruled by the illustrious Suryavanshi dynasty. King Ram, who is also considered an incarnation of Lord Vishnu, was born in the same dynasty in Ayodhya. Unfortunately the sacred town of Ayodhya today is scene to a controversy. The birth place of Shri Ram, Shri Ram Janmabhoomi, is under a title suit currently pending at the Allahabad High Court since 1949, with a judgement due on September 24th 2010. A mosque was built at this site by the Moghul emperor Babar in 1528 who allegedly demolished an earlier temple. The Babri structure was later demolished by a Hindu crowd in 1992, and the Hindus want to build a grand temple at that site.

Until 1989 there had been no question about the site’s history. All of the written sources, whether Hindu, Muslim or European, were in agreement about the pre-existence of a Ram temple at the site. The only testimonies in history about the site have been of Hindus bewailing and Muslims boasting of the replacement of the temple with a mosque. The destruction of several sacred Hindu temples as a means to establish the supremacy of the rule of the Islamic invaders is well documented. Most prominently, the three most sacred temples at Ayodhya, Mathura and Kashi, were demolished, with the latter two still posing a mosque.

Why only Ram Janmabhoomi?

The Babri Structure is commonly referred to as a ‘disputed structure.’ That underplays the depth of the issue. On Dec 6th 1992, why would 150,000 karsevaks pull down a ‘disputed structure?’ It was not just any mosque. This structure was a symbol of political, religious domination over India, built at a most sacred site, the birthplace of King Ram who is considered the ideal man in all aspects (Maryada Purshottam). The character and life story of Lord Ram is the essence of the culture of India. He personifies the ideal son to Dasharatha, ideal husband to Sita, ideal brother to Lakshmana, ideal friend to Hanuman and ideal king to his people. The character of Ram and the human values personified through Ram are deeply ingrained in the ethos of the country. It is natural that the nation would wish to have a monument built at his birthplace, a common tradition in India.

Opposing Ideologies

If the case is so obvious, why would anyone pose a hurdle to the reconstruction of the temple? In fact, it should be a celebration of the whole country. Why would one lament the destruction of an invader’s symbol of oppression and the reconstruction of a memorial of the national hero? But there is a lot of deliberation going on. The issue is not about any religion or political party, it is one of identity. The identity with the culture, history and heroes of the land.

On the one hand, there is the Hindu society that has continued the age-old civilization of the country. It has been badly bruised by centuries of foreign rule and oppression, with the moral losses more serious than the territorial and cultural ones. It is the only lasting ancient civilization of the world, while the rest were vanquished by the Muslim conquerors or the European colonizers. It is now trying to reassert itself, and regain its past glory. It is natural that it would like to remove the symbols of slavery and a maimed past and establish symbols of its revered heroes. A temple at Ram Janmabhoomi is a step in that direction.

On the other hand, there is the Muslim community and leftist intellectuals. The Muslim community has its roots outside this society’s age-old civilization. Its philosophy, heroes and identity are external to the country. Their leaders instill a sense of fear in the community, by playing the minority versus majority card. Consequently, any step by the Hindu majority is seen as threat to the existence of the Muslim minority. With the fear psychosis, the Muslims fail to see that the Ram Janmabhoomi is not an anti-Muslim issue, it is a national issue.

However, the most important opponents of Hindu society today are not the Islamic communal leaders, but the pseudo-secular rulers of India, the alternated English-educated and mostly left-leaning elite that noisily advertises it secularism. They play divisive politics by exploiting their control over the media and government. A Ram temple at the birth place would erode the Congress party of its Muslim vote bank and prime ministerial prospects of the successor, Mr. Rahul Gandhi.

The situation in India was very well expressed by Nobel Laureate V.S. Naipaul, when he said: “What is happening in India is a new historical awakening. Indian intellectuals, who want to be secure in their liberal beliefs, may not understand what is going on. But every other Indian knows precisely what is happening: deep down he knows that a larger response is emerging even if at times this response appears in his eyes to be threatening.”

In spite of the suppression by the foreign rulers and subsequently by the left-leaning elite, the nation is standing up once again, and the Ram Janmabhoomi movement is one such manifestation.

National Integration

The Ayodhya movement, which wants to reintegrate the sacred place of Ram Janmabhoomi into the living Hindu tradition by building a temple on it, is at the same time an invitation to the Muslim Indians to reintegrate themselves into the society and the culture from which their ancestors were cut off by fanatical rulers and their thought police, the theologians. Once the two communities are integrated, the divisive politics played by the pseudo-secular government will naturally come to an end. It is thus an exercise in national integration. It is said that when the famous TV series Ramayana would play in the 1980s, the streets of Lahore were as deserted as the ones in Delhi. The culture of the land is ingrained in the blood and cannot be washed away by changing the religion or dividing nations.

Koenaard Elst, a Belgian writer and orientalist, summarizes the Ram Janmabhoomi movement well: “Actually, this national integration that everybody in India talks about, is a very natural condition and needs no achieving. Rather, it requires dropping a few things. It requires dropping the anti-Hindu separatist doctrines that have largely been created for the purposes of several imperialisms, and are now being kept afloat with a lot of distortive intellectual and propagandistic effort. Just drop this effort, and this country will naturally find back its unity.” Hopefully, the Indian masses will rise out of this separatist mindset plaguing them for several centuries and take the movement to its natural conclusion - a beautiful temple rebuilt on the sacred land. This would be a stepping stone to the resurgence of a confident Hindu civilization whose philosophy and guidance, the world is in dire need of today.

Vande Mataram,
Shobhit Mathur

Editor’s Note: On September 30, the Allahabad High Court declared that the disputed site in Ayodhya was indeed the birthplace of Lord Ram. Two of the three judges asserted that the Islamic invaders had destroyed the Hindu temple and then built the Babri structure over its ruins. The third judge stated that the structure was built over the ruins of an already demolished temple. The panel also found that the Babri structure could not be defined as a mosque, as it was not built in accordance with the tenets of Islam. Based on these findings, the court ruled that the disputed land in Ayodhya be divided among three groups: two parts will go to Hindus (the Ram Lala Virajman and the Nirmohi Akhara) and one part to Muslims (the Sunni Waqf Board). For the full verdict, please visit http://rjbm.nic.in.

Shobhit Mathur completed his master’s degree from the University of Washington, Seattle. He worked for a few years as a software engineer at Amazon. He now lives in Hyderabad, India and coordinates Youth for Seva, a not-for-profit service organization.

Bharatnatyam Students Reflect on their Arangetrams

admin — Fri, 01 Oct 2010 23:56:58 +0000

Bharatnatyam is one of the most famous Indian classical dance forms. Originating in Tamil Nadu, it is now one of the most widely-performed dance styles in the world. Bharatanatyam comes from the words Bhava (Expression), Raga (Music), Tala (Rhythm) and Natya (Dance). The “arangetram” is the debut stage performance of a Bharatnatyam students. It takes years of dedicated study and is a major accomplishment in the life of a dancer. Following are the reflections of two Bharatnatyam students, Smitha Mirajkar and Shanti Mahabir, who recently completed their arangetrams.

Smitha Mirajkar, Rutgers University

When I was at eight years old, my dad’s friend invited us to his daughter’s arangetram, which inspired my parents to put me in a Bharatanatyam class. At first, I did not like dance at all and thought that it was just not for me. But as I started learning, I soon began to love Bharatanatyam. In the last nine years I developed a passion for this classical art form and have gained a deeper understanding of my heritage. Through many of the dances, I learned more about Hindu culture and various legends and epics.

About two years ago, my guru (teacher), parents and I decided I would be ready for my arangetram in the summer of 2010. My arangetram practices started eight months in advance, and I realized how much hard work this would be. Balancing my academic life, Bharatanatyam, and other activities was certainly a challenge, especially as it was my senior year of high school. I had to make a lot of sacrifices and there were a couple moments when I almost regretted making the commitment. However, I was determined to follow through.

As summer vacation began, the excitement was building for my family and I. I had to practice for hours every day in order to learn nine dances and build the stamina and endurance to dance properly. The week before my arangetram was the hardest of all. I used to go to my guru’s house from morning to late afternoon to work with the musicians who had come from India to play the music for my performance. The day of my arangetram, July 24th, was definitely one of the best nights of my life. Knowing that everyone in the audience was there to support my family and me in one of my biggest accomplishments was an amazing feeling. I want to thank God, my parents, my guru, the musicians, my friends, family and audience who all helped make that day possible.

The first week or two after my arangetram felt different. It felt like a weird emptiness, since I was not practicing or preparing. But an arangetram isn’t an end to dance, it’s only the beginning. Now as a graduate of Bharatanatyam, it is up to me to continue dancing and to never lose the knowledge of this art form.

Smitha Mirajkar is a freshman at Rutgers University, New Jersey. She is an active volunteer of Hindu Swayamsevak Sangh and helped start an Indian cultural club, Sanskruti, at her high school. Her hobbies include Bharatnatyam and learning Sanskrit.

Shanti Mahabir, High School Senior

Dancing is said to help people express their thoughts and emotions. Therefore it’s a part of everyday life. Being a dancer for eight years has only shown me that “life is a dance, from one stage to the next.” Just a few weeks back, I completed my arangetram. While going through the intensive training, initially I thought, Will I be able to bring myself up to perfection?” Though as the days quickly passed by, I learned that it’s not about perfecting a dance, it’s about the experience of actually learning the dance. This made me realize that dance helps to bring out the “inner me” and that’s what I love about dancing.

Bharatanatyam helps me connect to my culture in many ways. Everyday before I dance, I say a prayer: “Guru Brahma Guru Vishnu Guru Devo Maheshwarah Gurur Saakshaat Para Brahma Tasmai Shree Guruve Namaha.” This prayer connects me to my culture because it portrays the sincere respect that Hindus have for a guru (teacher). We give our salutations to a guru, who is looked upon as God.

Now that I have completed my arangetram, dance has become one of my priorities. I wish to continue Bharatanatyam and learn more of what it has to teach me.

Shanti Mahabir is a senior at Eleanor Roosevelt High School in Maryland. She is involved in many school acitivites such as Students Against Destructive Decisions and Do Something Club. She has many hobbies but her favorite one is dancing.

Experiences Volunteering in India, by Prachi Kalla

admin — Fri, 01 Oct 2010 23:56:10 +0000

I spent this summer volunteering in Bangalore, India with the Yuva for Sewa internship program. It was my responsibility to organize green clubs in high schools in Bangalore. A high school club, however, focuses on hands on activities, trips, etc. I wanted to create something that had an educational factor as well. Sobitha Anna and Myriam, the two volunteers whom I worked with, also had the same idea. We set out to create a syllabus that could be incorporated into a school’s existing or non-existing environmental science curriculum.

Sobitha came up with a wonderful plan to divide the concept of environmentalism into 5 parts, or spheres. The first of these is the biosphere, which includes all living things. We, animals, plants, fungi, bacteria are all part of the biosphere and have an enormous impact on the world. The second sphere is the hydrosphere, which involves water. All living things require water to thrive and reproduce. Water also has the power to carve into the earth and change topography and climate. This leads us to the lithosphere, or the sphere of land. The type of land in an area determines the plant life of that place and the type of lifestyle species residing there should live. The atmosphere, or air, involves not only the oxygen that we breathe in, but also the bacteria and pollution in it. It is also important to include in the section the plight of the ozone layer and concepts such as the greenhouse effect. Lastly, we talk about the astrosphere and the idea of harnessing solar energy.

8th grade students at Pratibha Balmandir School

This main structure helped me create the material in an organized manner. Each sphere was to be taught in one session, and each session consisted of an introduction, a presentation, a discussion, an activity or project, and a field trip. My project coordinator, Venkatesh Murthy, had the idea to form separate Green Clubs at the schools for the children interested in applying the ideas taught to them in the classrooms and to engage them in trips and long term projects. I thought this was a very good idea and put together a list of field trip and project ideas for such a club. The only hurdle I faced during my experience was the lack of time. Unfortunately, due to my limited time there and lack of funds, I was only able to teach at one school. I have a desire to be able to teach at more schools and organize funding for the projects.

Example of a RWH system

During the second half of my internship, I visited a few slums in the area. I was appalled by some of the restrictions the inhabitants are forced to live with. Water is a resource we all take for granted. Hour-long showers and weekly car washes are practically routine at home. Meanwhile, people in slums have access to water only once every 3 days, which is also limited. I wondered if there was anything that could be done to help these people and realized that the concept of rainwater harvesting could be applied in no better situation. Many of the homes had either flat roofs or slanted, tin roofs. Since many homes with flat roofs share one big roof, it would be easy to install a system on the roof itself that fed to several units. In the case of the slanted roofs, water could be collected from the rooftops with the use of gutters, filtered through a RWH system, and then distributed to several units. Because I had limited time in Bangalore, I did not get to embark on this project. However, there are thousands of volunteers working tirelessly and selflessly for the poor sections of society in India, and I hope this project will get taken up! There are many challenges and factors to consider, such as budget, how exactly to build a large-scale system, and how to not only filter, but also sanitize the rainwater.

Being Indian, I thought I knew exactly what to expect in Bangalore. Upon spending a few days there, I realized that each part of India is unique and requires a level of adjustment. I noticed new things every day, and learned so much just from interacting with my surroundings. The fact that everyone, from fellow volunteers to auto drivers, knew English was very surprising. Through countless adventures on the public transportation system, I also found that people were very friendly and helpful. My host families, Seshaji, Chavi Jolly and Nitesh Agarwal, and Vijaylakshmiji and Vijaykumarji were all the best hosts I could ask for. They immediately welcomed me into their homes and families. They also gave tips about the city and taught me about the culture and history of Bangalore. I can safely say that it is because of them that I have a much broader understanding of Indian culture. It was a great experience to be able to spend my second month living with the other two volunteers from the US as well, we all became great friends and learned so much about each others’ projects.

There were also some struggles when it came to living situations, and adjusting to a new city was challenging. However, I feel extremely fortunate to have met and worked with all the coordinators and volunteers of YFS. They are inspiration for everyone and have aided me in deciding to put sewa (service) at the top of my list of priorities. I am so thankful to them for allowing me to come to Bangalore and work with them. I hope to continue working with them whenever I can.

Prachi Kalla is a third-year student at Pennsylania State University. She is studying environmental engineering. For more information about the Yuva for Sewa program, please visit www.sewausa.org/yuva-for-sewa.

Krantikari Basavanna, by Akshay Suresh

admin — Fri, 01 Oct 2010 23:53:36 +0000

Krishna says in the Bhagavatam, “Whenever and wherever there is a decline in Dharma, I will make my presence be known time to time.” Similarly, revolutionary thoughts and ideas have taken birth time and again in our ever evolving Sanatana Dharma. One such idea emerged during the 12th century in the mind of a minister whose name was Basava. Basava was the prime minister of King Bijjala of the Southern Kalachuri Empire which consisted of parts of present day North Karnataka and South Maharashtra.

The society by this time had accepted and was readily following a strict system of social stratification. These stratifications were so rigid that they hindered the development of a healthy society. The right of a person to choose and pursue a profession was suspended to the advantage of a few upper class sections of the society. Varnashrama was forced by birth and not through choice of profession. The livelihood of a farmer and his family was decided by either the generosity of the monsoon or of the money lender. Bonded labor became common and accepted.

Basava, though being born into a Brahmin family, rejected the Shastras and Puranas which were written in Sanskrit and available only to the upper classes of society. Through sheer hard work and honesty he rose to the position of prime minister. Basava used his position for the benefit of society and carried out a number of social reforms, such as abolishing untouchability, the caste system and harmful practices based on superstitions. To further promote harmony between different social classes, he promoted inter-caste marriages and himself married the sister of King Bijjala who was a Jain. He encouraged a form of Kannada writing called Vachana Sahitya; these readily intelligible prose texts had the flavor of the Vedas and could be understood and appreciated by the common people. Basava established the Anubhava Mantapa at Kalyani (today Basavakalyana) which became the center for all religious and spiritual thoughts. Any person from any caste, creed or gender could discuss, debate and propagate his ideas on spirituality. By carrying out such reforms he was able to bring the different classes of the Hindu society together and was popularly known as Krantikari Basavanna.

Basavanna preached a monotheistic, formless God through his vachanas where Linga was the supreme God. This evolved into a new branch of Hindu religion called Lingayatism. The followers of Basavanna are called Lingayats or Shiva Sharanas. They represent a strong and significant percentage of people in today’s Karnataka.

Vachanas by Basavanna and later the Shiva Sharanas have become household sayings. They carry strong messages in simple words and poetic language. There are a number of famous vachanas. One of them is:

uLLavaru shiválaya máduvaru nánénu mádali badavanayyá
enna kále kambha dehavé degula shiravé honna kaLashavayyá
Kúdala Sangama Devá keLayya sthavarakkaLivunTu jangamakaLivilla

Those who are rich build Shiva temples; what can a poor person like me do? My legs are the pillars, body the shrine, and head the golden kalash. Oh God of Kudala Sangama, listen, temples may fall but not jangamas (Shiva Sharanas).

Rama Katha and its Global Variations, by Dr. Radheshyam Dwivedi

admin — Fri, 01 Oct 2010 23:52:50 +0000

Ramakatha is the story of Shri Rama who appeared thousands of years ago in the Treta Yuga as the incarnation of Lord Vishnu. Originally narrated in Sanskrit by Adikavi (first poet) Valmiki as Ramayana, the Katha has been written in almost every major language of the world let alone Indian languages. It is considered as an epic and Itihasa and commands an imposing place in world literature.

Through the incarnation of Lord Vishnu in the Treta Yuga, Shri Rama presents himself as the Maryada Purushottam, the embodiment of the ideal person whose exemplary conduct sets the highest standards possible for a human being in seemingly impossible situations of life. In this respect, he is an ideal son, disciple, brother, husband, friend, leader, diplomat, warrior, and king. Even as a foe, he is ideally invincible yet very compassionate. He liberates the souls of all the Rakshashas who were opposed to him in the war. How humble is he; he credits all the glory of the victory to his army. In the entire Ramakatha, except for a few rare occasions Shri Rama never reveals his true Divine nature; his all-pervading omnipresent all powerful Parabrahma aspect of his personality. Even if we ignore this aspect for a moment he comes across as one of the most illustrious sons of Bharatmata for whom the Janmabhoomi was more precious than the heavens and no sacrifice was too great to uphold her honor.

Some scholars have suggested that there is a philosophical allegory in the Ramakatha. Rama and Sita represent the Purusha and Prakriti respectively. Marich in the guise of golden deer is Maya. Sita held in confinement by Ravana is the lost human soul in the grip of illusion. Rama’s search of her is the quest of the human soul by Purusha, the divine spirit . Sita’s fire-ordeal symbolizes the redemption of Prakriti from the tains of Maya. Ultimately both Purusha and Prakriti enter into their original state. Swami Vivekananda during the course of a conversation has given a spiritual dimension to the story. He said that Rama was the Paramatman and Sita the Jivatman and the human body was the Lanka. Jivatman that was imprisoned in the body as captured in Lanka always desired to be one with the Paramatman or Shri Rama, but the Rakshasas representing the certain traits of character would not allow it. Vibhishana represented Sattva Guna, Ravana the Rajas element, and the Kumbhakarana the Tamas (darkness, stupor, avarice, malaise, etc.). These Gunas keep back Sita or Jivatman which is in the body or Lanka from joining the Paramatman or Shri Rama. Sita thus imprisoned receives a visit from Hanuman, the Guru or divine teacher, who shows her the Lord’s ring which is Brahma Jnan, the Supreme Wisdom that destroys all the illusion, and thus Sita finds a way to be one with Shri Rama. In other words Jivatman ultimately finds itself one with the Paramatman.

Ramayana presented in play form in Indonesia

Globally speaking the Ramakatha has deeply influenced the culture of Far Eastern countries. There was a time when most of the South Eastern countries were ruled by Hindu kings. Though predominantly a Buddhist country now, the kings in Thailand are still named after Rama. In Indonesia, where the majority of population is Muslim, Ramakatha is still very much a part of their life enacted in beautiful plays. Similarly in Bali, Sumatra, Java, Cambodia, and Burma, Ramakatha is still alive in plays, temples, and folklore. There are at least three Ayodhyas to my knowledge outside Bharat: one in Thailand, another in Korea, and yet another in Indonesia. The Ramakathas of at least some of these countries over the years has become somewhat modified from the original version. For example in some versions Sita has been shown as the daughter of Ravana. The Balinese Ramayana is famous for its literary qualities. Ramakatha has also made an impact in the lives of many Chinese, Japanese, and Korean peoples, especially the character of Roma the venerable hero of the katha. The Japanese have come out with an outstanding cartoon version of the Ramayana. In Australia, West Asia, and many Arab and African countries, the Ramayana is very much a part of life due to the presence of Hindus in those countries. In South Afica and Mauritius particularly, the Ramakatha has been the part of life of Hindus ever since their arrival to those countries more than a century and a half ago. A Hindu home can be identified with a miniature Hanuman murti in the front yard and a long pole with a red jhandim,the ceremonial flag. Even the purely social occasions have a significant part devoted to singing of the Ramayana in a variety of styles. A significant time is devoted in radio and TV programmes to Ramakatha.

European scholars have studied and written about the Ramayana, although some of the earlier studies were motivated as fault-finding missions so that the new masters could justify the superiority of the Christianity over the religions of the Indian slaves. Sir Warren Hastings, the first Governor General of India, however held a very respectable view. He wrote to Christian church leaders who questioned the life of Indians and their achievements, that Indians were highly cultured people and about the Ramayana: “This book of Hindus will still be there when the British Empire would be long gone!” Many European scholars have written about the literary qualities of the Ramayana of Valmiki. Clearly their interest is purely literary.

Sant Tulsidas, author of Ram Charit Manas, Hindi version of the Ramayana

Ramakatha came to the South American countries, Suriname, Guyana, and Trinidad more than one hundred and fifty years ago as a part and parcel of Hindus who were brought as indentured laborers for sugarcane cultivation like those in Mauritius and South Africa. These brave people defied every odd of their harsh destiny and not only survived in an alien environment, but thrived. This was the miracle of Ramakatha version of Tulsi Baba his Ramacharita Manas. The grace of Shri Rama showered on these unflinchingly devout people as they sang the glories of the Lord after retiring from strenuous work of the day with the accompaniment of dholak and manjira. Tulsi Ramayan beautifully presents example after example showing that Bhakti, devotion, alone was the gateway to all the prosperity. These Jahajis, as they called themselves since they were brought in a ship, poured their hearts out at the lotus feet of Bhagawan Shri Rama. He returned their prayers, providing them with all the strength and the iron will that was needed to remain exemplary Hindus, work hard, and persevere when the pressures and allurement to change the religion was seductively enticing.

Ramakatha influence in North and Central America is rather recent, but already there are thousands of Hindus in Canada, the United States of America, Mexico, and Central America. In Canada and the USA, the Ramakatha in all its splendor is making an impact in the lives of old and young alike. Ramayana and the Ramanama are chanted in homes and temples. Ramalila is played out in temples and large gatherings at the time of festivals like Vijayadashami, and scholarly discourses and conferences are arranged on global dimensions. Ramayana, for its literary and spiritual value, is discussed as a part of the curriculum in many major universities of America. Many of the famous scholars in these lands are not of Hindu origin, but the Ramakatha has changed their lives forever.

The Ramakatha has been the elixir of life from times immemorial. It was originally narrated by Shiva to Parvati, by Kakabhushundi to Garuda, by Yagnavalkya to Bharadwaj, and in Kaliyuga by Tulsidas to the ordinary folk. Though the Kaliyuga has many bad attributes which are well described in Ramayana, there is one good thing. A person can achieve the highest goal of life Moksha, liberation, by Bhakti, true devotion. This is not an easy task but the Ramakatha assures that this is within the reach of every human being if serious efforts are made. Ramakatha is synonymous with the Hindu culture thus where ever there is a Hindu, Ramakatha is also there.

Dr. Radheshyam Dwivedi is a retired biology professor. He is the president of the International Center for Cultural Studies, an organization that strives to strengthen ancient cultures of the world. He is also on the advisory council of Hindu Swayamsevak Sangh, USA.

The article above first appeared in the book Vishwa Mangal Hetave.

Dwivedi, Radheshyam. “Rama Katha and its Global Variations.” Vishwa Mangal
Hetave. Mumbai: Ratan Sharda, 2000. 159-61. Print.

Mahavidhyas Sketch, by Deepak Sagar

admin — Fri, 01 Oct 2010 23:51:10 +0000

DasaMahavidhya 4 - Shri Tripura Bhairavi is the feminine form of wrath and anger, anger targeted towards our impurities that prevent us from reaching spiritual enlightenment. She is light and heat, the fire that glows within us, the will power of all life. She gives control over our senses, emotions and stray thoughts. She is in fact Durga who protects us from all evils, and takes away disease, sorrow and death. Bhairavi is portrayed as a beautiful woman, seated on a lotus with a rosary and palm leaves in two of her hands and the other two showing the Abhaya and Varadha mudras. She wears a red saree and has a garland of freshly severed human heads around her. And she smiles with the effulgence of a thousand moons, a mother whose wrath is targeted towards anything that threatens her children.

Deepak Saagar is a graduate student at the University of Cincinnati.

Shloka: पठन समये - Pathana Samaye (Before beginning your studies)

admin — Fri, 01 Oct 2010 23:50:27 +0000

सरस्वति नमस्तुभ्यं वरदे कामरूपिणि |

विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा ॥

saraswati namastubhyam varade kamaroopini

vidyarambham karishyami siddhirbhavatu me sada |

Sanskrit to English Word Meaning:
saraswati- o saraswatI ; namastubhyaM- bow(namaH) to you (tubhyaM); varade- giver of boons (vara); kAmaroopiNi = giver of form/shape to desire (kama); vidhyArambhaM = start of (ArambhaM) studies (vidyA); kariShyAmi = I will do; siddhirbhavatu = accomplishments (siddhiH) may happen (bhavatu); me sadA = always (sadA) mine (me)

Translation:

My salutations to Goddess Saraswathi, the bestower of boons and the fulfiller of my wishes. I begin my studies seeking your blessings so that I shall always be successful.

Brief Explanation:

Goddess Saraswati is considered as the supreme goddess for learning & knowledge. Hence it’s customary to start one’s studies by chanting this shloka.

Hindu YUVA at GWU celebrates Ganesh Utsav

admin — Fri, 01 Oct 2010 23:47:53 +0000

Sixty students from George Washington University and George Mason University attended Hindu YUVA’s Ganesh Pooja at GWU on September 11th. The Ganesh murthy-sthapana was performed in the on-campus apartment of one of the Hindu YUVA members. Subsequently, the students performed aarti. The fragrance of dhoop sticks and karpur created a perfect atmosphere for celebration. Afterwards, everyone enjoyed delicious prasadam. Similar celebrations were also being performed at few more apartments on-campus.

The Ganesh Visarjan was performed the next evening. The Visarjan ceremony was attended by over 25 students. This ceremony was commonly performed for all the Ganesh deities on the GWU campus. The deities in a small tub placed in the balcony of a student’s apartment.

The program was also attended by Shri Ramdev Sood, President of the DC chapter of Hindu Swayamsevak Sangh, Dr. Radheshyam Dwivedi, President of the International Center for Cultural Studies, and Atul Rawat, a well-known historian from India. Dr. Dwivedi spoke about Lord Ganesh and the societal importance of Ganesh Utsav.

Suswagatam: Hindu YUVA Organizes Welcome Program at SJSU

admin — Fri, 01 Oct 2010 23:46:07 +0000

Hindu YUVA welcomes incoming students at the airport

Hindu YUVA at San Jose State University organized a welcome program, called Suswagatam, to welcome 65 new incoming students to campus. Unlike many other universities, SJSU does not have a “known” organized tradition of seniors helping new incoming students by providing airport pickup and temporary accommodation. Hindu YUVA, in an attempt to fill this void began Suswagatam with an objective to help new students and thus develop this culture. A total of 68 new students participated. The following were the different facets of Suswagatam2010:

· Provide airport pickup

· Provide temporary accommodation

· Help complete university formalities

· Help with course registration

· Familiarization with campus and surrounding areas

· Helping find roommates and permanent accommodation

Suswagatm was publicized on the web through different social networking sites and other student groups. Posters about the service were also sent to various consultancies in India so that they could direct students. Throughout the summer, Hindu YUVA members helped students register and continually emailed and responded to anxious students. They also arranged for temporary accommodation for the incoming students at the homes of local families or seniors.

A total of 68 students had registered with Hindu YUVA. Once students began to pour in, the yuva whizzed to and from the airport in an untiring fashion. The local families took great care of them. At the university, the yuva helped the new students complete all formalities and familiarized them with the campus and student life. The students constantly were in touch with the team to get guidance on apartments, roommates, etc.

The Suswagatam 2010 event concluded with an informal event to provide a platform for students to interact with peers, seniors and professors. Around 65 students attended the event. Professors also took part and guided students. The students had great fun with team games and most importantly delicious food cooked by the Hindu yuva members.

Besides helping a new batch of students adjust to campus life, this program was an opportunity for the entire Hindu YUVA team to work shoulder-to-shoulder and build lasting friendships. The whole event would not have been such a great success without the local Bay Area families who welcomed the new students into their homes with such hospitality. A classic case of the grahasthas helping the brahmacharis!

Report by Sairam Thyagarajan

Ganesh Puja at Illinois State University

admin — Fri, 01 Oct 2010 23:45:10 +0000

Hindu YUVA at Illinois State University organized a Ganesh Utsav celebration on September 11, 2010. This was the first time that Ganesh Puja was conducted on the campus. The puja started at noon on Saturday with the Aarti. After the Aarti, Shri Murali Reddy, general secretary of the midwest region of Hindu Swayamsevak Sangh, spoke to the students about Ganesh Utsav and the importance of being socially active in the community. Shri Srinarayan Chandak, vice-president of the midwest region of HSS, explained aspects of social service and how it can benefit the students personally and as well as build a strong community. The students enjoyed the discussion and were amazed with the work of HSS in the US.

A total of 24 people attended the puja. This was the great start for the campus activities by Hindu YUVA and its newly constituted body on the very occasion of Ganesh Chaturthi.

Pictures: http://picasaweb.google.com/HSS.BMI/GaneshPujaAtISU?feat=directlink

Report by Neelkanth Shinde

I am a Hindu YUVA, by Sairam Thyagarajan

admin — Wed, 01 Sep 2010 00:08:26 +0000

If there has been a word which can cause a lot of discomfort among many Indians, irrespective of their religious affiliations, it is the word Hindu. What an irony that many Hindus wriggle in discomfort when they hear or have to speak that word. When I became part of a student chapter whose name had the “discomforting” word, one of my room mates asked “Why Hindu? Why not Indian? As people may not feel comfortable with ‘Hindu’ and moreover the term ‘Indian’ attracts more people.”

This made me think of what deserves more importance - is it either being Hindu or Indian? I am putting on paper all that has churned in me for the past few days. If you are thinking whether there wasn’t anything better for me to do, the answer is yes, because I am here at work on a Monday afternoon with nothing to keep me busy except for those occasional customers. Now you know, I am not at fault for writing this, blame my boss for keeping me idle!

The first thing I needed to know was who is this Hindu? I said, “anyone following Hindu Dharma.” Wow, I just answered the question with the question lingering in my answer. If you think I am out of my mind, you may be true but let me explain. There is again this word Hindu, I am trying to define, in my answer “anyone following Hindu Dharma”. Now, you get it? That’s my point of pondering.

I came across Savarkar Ji’s “Essentials of Hindutva”. He explains a Hindu as a person to whom India is his/her Motherland and Holy Land. That is those who are Indians and who follow a religion of Indian origin namely, Sikha Dharma, Jaina Dharma, Buddha Dharma, Arya Samaji, Vaidika Dharma, etc. Though this definition does have a few missing links, we can stick to this as of now.

That actually satisfied me. If you think now that since I am satisfied, I will stop here, sorry I would have, if you had prayed that Koenrad Elst’s “Who is a Hindu?” shouldn’t meet my eye. In one of the chapters, he says “The values of Sanatana Dharma are not tied up with this piece of land, and the Vedas or the Gita, though obviously situated in India, are not bothered with notions of “fatherland” and “holyland”. He quotes Dr. Pukh Raj Sharma, a teacher of Ayurveda and Bhakti-Yoga from Jodhpur saying: “The country India is not important. One day, India too will go.” He continues “So, we may question the wisdom of defining a religious tradition by an external characteristic such as its geographical location, even if the domain of this definition admirably coincides with the actual referent of the term Hindu in its common usage.”

This lead me to the question as to what’s the relation between Hindu dharma and Bhaarat. Let’s think that Bhaarat is now “Dar-ul-Islam”, i.e. it is now Islamic Republic of India. Hindus in other parts of the world will still be following the Hindu way of life, will go to temples, perform pujas, speak of “Vasudaiva Kutumbakam” and our favorite “Ekam Sat, Vipra Bahuda Vadanti”, boast of our rich and varied heritage and carry on our life though missing our beautiful temples (now which would have become mosques) and calling many of our relatives with Arabicised names. Doesn’t it look like we can continue to lead a Hindu way of life, independent of the state of Bharat?

At the same time, let’s say you have a 8 year old daughter living here in the US. She comes and says “Appa, my friends make fun of me saying I am a animal worshiping Hindu. Why should I be a Hindu?” You are a proud Hindu father and hence you start off explaining to that little girl of those highest concepts mentioned in the previous paragraph and say our way of life has given the world the greatest thoughts in all spheres ranging from Ayurveda to Architecture, Science to Spirituality, Management to Martial Arts, Politics to Philosophy, etc, etc. If your daughter now asks “Appa, if our way of life has given the world so much, why was our way of life not able to protect Bharat Mata from becoming Islamic?” What could be your reply? No reply is going to convince your daughter. No one in the world wants to be part of a lost side. The future generations will not want to be Hindu if that way of life is not able to protect one’s Mother and this is the exact reason why I feel that no definition of Hindu will never be complete without including devotion to Bhaarat. In the long run, the absence of Bhaarat will definitely affect its adherents in other parts of the world.

Now, that we know who a Hindu is, comes the second part of Hindu or Indian? When we say “I am proud of being an Indian”. Can we stop for a minute and think why are we proud to being Indian or why do we love this nation? Is it just because we were born in that land? Is it because we have some great rivers like Ganga or because we have great flora and fauna, or is it because of the great mineral resources? All these are present in other countries in equal measure, if not more. So, all these cannot be the reasons. As Savarkar Ji says “India is dear to us because it is the land which has been the cradle of our prophets and heroes and gods and godmen.”

This covers the entire gamut of not just religious people but our heroes like Aryabhatta who discovered the shape of the earth, Bhaskaracharya who discovered gravity 1000 years before Newton, Charaka who was the first to perform plastic surgery, Baudhayana who found what Pythagoras found 300 years later, Patanjali’s yogasutra, Shivaji who defended his motherland from aggressors, the Cholas who spread our way of life in South East Asia, Guru Tegh Bahadur who gave his life for Dharma and scores of others.

It is not just these heroes but the global thoughts of our land which drew the apt attention of the whole world, that we are proud of. We may say we are proud of Bharat because we are a “secular” nation respecting the rights of any person to follow a religion of his choice. Now, what among all the above is un-Hindu? Those great men, those thoughts and our culture are all Hindu. Thus, we are proud of India because of its Hinduness. Hinduness covers everything ranging from our culture, religion, languages, society, thoughts, etc. As Aurobindo says “When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists.” It is thus very clear that Bharat and Hindu dharma are inter-twined and none can exist without the other. We cannot differentiate between the two and it is for this reason that I am proud to say I am a Hindu YUVA. Yes, a YUVA whose first devotion is to Bhaarat, my Motherland and my Holy Land.

The author is a graduate student at San Jose State University in Northern California.

Dwarfing the BP Oil Spill: Bhopal, by Sanjay Lohar

admin — Wed, 01 Sep 2010 00:06:43 +0000

As people watch the BP oil spill get bigger and bigger, the marine life continues to be threatened by the invasive spread. In light of all the media coverage that the spill receives, the coverage that the findings of a certain report received seem trivial. What recieves even less coverage are the events that transpired 25 years ago at the end of 1984, and the hundreds of thousands lives that it’s affected. Be warned, this post contains disturbing content. Read at your own discretion.

Sunil, one of the many victims of the Bhopal tragedy, sits back and reminesces.

Dec. 2, 1984 is coming to a close, routine checks are being done at the Union Carbide India Limited (UCIL) pesticide plant in the city of Bhopal, Madhya Pradesh. The personnel are hardly qualified to carry out the checks, products of cost-cutting moves by the Union Carbide Corporation (UCC) based in the United States. The plant uses the gas methyl-isocyanate (MIC) as part of the production process, this gas is highly toxic and reacts strongly to liquid water. The MIC is supposed to be stored in drums, but it is instead stored in large tanks. The tanks have alarms that warn of any leaking or other failures, these alarms had not worked since 1980.

There are several pipe leaks on the facility, something which is ignored by the higher up when it’s reported. Several key safeguards are offline. At about 10:00 PM, water enters one of these tanks. The reaction is immediate, the poisonous chemicals begin to escape from the tanks and into the surrounding air. The scrubbers, that were supposed to remove some of these harmful chemicals, have not been functioning for several months.

The charred remains of some of the MIC tanks at the Bhopal facility.

Inside 30 mins, residents outside the facility start to cough, suffocate, and vomit. Laccho Bai, Sunil Kumar,and their families are among the lucky few to escape before the effects begin to worsen. Laccho Bai, is well into her fifth pregnancy and cannot run very fast. Sunil is at a tender 13 years old, just beginning his adolescent years, he has seven siblings in addition to his parents to worry about. These men, women, and children run away from the UCC facility as their eyes burn and their lungs in their efforts to expel the poison.

The police arrive over three hours later and the area is finally evacuated, UCIL denies any issues at the facility. 2:00 AM, bewildered hospital staff start administering to the sick; some are already blind, others still are vomiting and experiencing failure of the lungs. Throughout the next few hours thousands will die. Over 170,00 are treated through whatever procedures that the overwhelmed doctors and nurses can administer. At 7:00 in the morning, police announce that everything is back to normal. The pregnant Laccho Bai and her husband return to their where their home was, Sunil returns to look for his family. He expects to find everyone, but he only finds his infant brother and nine year old sister.

An infantile victim of the explosion is buried.

What follows in the next 25 years is a fiasco, to say the least. Over 520,00 people are hospitalized. Throughout the next few days thousands of dead are buried, some are thrown into the nearby river, some are pregnant women. Prices for goods experiences a temporary spike due to suppliers’ fears of contamination. The Indian government passes a law that lets it represent all victims in any court cases. Widows are given a meager pension of Rs. 200 (about $ 36.96 in today’s currency). Several rehab programs are initiated to introduce victims back into the workforce, nearly all fail miserably. A hospital is opened as part of compensation in 1998. In 1999, Sunil is flown to the US as a witness for the case that the Indian government filed against UCC. Sunil had an incredible memory, he could read a newspaper and remember the contents years later. His testimony is not even asked for, UCC and the Indian government representatives settle a deal behind closed doors.

As far as compensation goes, the victims are sorely lacking. UCC claims to have done everything that it could, something that BP is claiming to also be doing. Forget about the emotional and psychological issues, UCC (or DOW, the new owner) hasn’t even managed to ease the physical pains of the victims. The CEO of UCC during the incident, Warren Anderson, still is yet to be convicted in a court of law for his crimes. The UCIL is managed by Indians, so the cases against UCC are all moved to India. Anderson’s status as an American citizen overrode his position as CEO of UCC, thus he simply ignores any lawsuits filed against him in Indian courts. The multiple summons by said Indian courts are conveniently ignored by Anderson.

Laccho bai stares into space. She looks 80 years old, but is only half that.

Who are the individuals responsible for all this? Rajiv Gandhi was Prime Minister of India during that time, having taken up the reins of his deceased mother (Indira Gandhi, also a detestable character). The one time Anderson was in the country (right after the tragedy), he was given free passage out by Rajiv Gandhi. So the evidence points towards the Indian National Congress (INC). The fact that Dr. Max Daunderer came to investigate the presence of cyanide in Bhopal, and was subsequently kicked out of India, is further proof that the INC was involved.

The question must be asked, if Anderson was let go, then should the courts have charged Rajiv Gandhi? By letting Anderson go, and by preventing Dr. Daunderer from his investigations, Rajiv Gandhi becomes an accomplice to Anderson. Thus, he was aiding and abetting a criminal. But not even that was done, the only blame that was ever put on was towards Arjun Singh (Chief Minister of India during the time). That too was only because no one else was eligible to be a scapegoat for the criticism the INC government recieved a month ago. So we can conclude from these proceedings that the Congress is not a political party that can put the greed of political ties and economics above the people of India. Add this to the anti-Hindu stance that the INC so often takes, and it’s quite evident what a threat the party poses to India. Had another party been in power long enough, many changes would have come. The cowardly relationship that India maintains with the US would have been tested, and a forceful extradition of Anderson would have taken place. Once he is convicted, the others who were responsible could similarly be charged and convicted (with proper charges and sentences, not just two years).

President Obama too has shown a certain double standard when it comes to dealing with this issue. Whereas he has come down hard on BP for it’s mistakes in the Gulf of Mexico, he has done nothing about the unfair verdict that came out only a week previous to his statement. If fish and birds deserve enough attention to warrant a statement on international media channels, then the thousands of lives lost definitely warrant some attention, the half million who were directly affected warrant attention, and the 1+ million court cases on the issue definitely warrant attention.

Measures that would have been taken in the US were not taken in Bhopal, eg. the sole manual backup vs. the four stage backup systems in the US. The list of money-saving shortcuts taken by the international corporation goes on and on, but the biggest one was the use of MIC. There were other (less dangerous) alternatives, but the UCC was using the cheapest chemical in order keep costs low. The short of it is that the UCC would not have taken the same decisions in the US, that it took in India. But they couldn’t care less about a ‘backwards’ country, their decisions were cold and calculated moves to save money. They didn’t think of the lives that might be lost if they wanted to cut corners in a facility that was using chemicals like MIC.

There are several non-governmental organizations (NGO) who are working to ease the pains of the victims, though some just serve to profit from the tragedy. One NGO that has made a definite difference in the lives of the victims is the Sambhavna Clinic. It is run by a group of professionals who have committed to helping the Bhopalis. The structure of the clinic itself is conducive to peaceful thoughts, and it has an herb garden which is used as a source for it’s ayurvedic medicines (which have been found to be most helpful in the treatment).

Sunil hung himself in 2006, he had showered and shaved. He was wearing a t-shirt bearing the words “No More Bhopals.” Sunil had worked tirelessly since Dec. 1984, he had gone on world tours and gave time to the Sambhavna clinic. He had no work for a long time, but still volunteered there and accepted no pay. Laccho is now blind, senile, and aged beyond her years. She had another daughter, both are now married. Her husband provides for her as he can, but there’s only so much an poor and aging man can do.

Please visit the Sambhavna Trust website for more on the Bhopal Gas Tragedy, to read more stories like Laccho and Sunil’s, and to learn how you can help.

Sanjay Lohar is ………..

Tantric Roots to the Vedas, by Yogi Baba Prem

admin — Wed, 01 Sep 2010 00:05:20 +0000

While the Tantric system has often been viewed as a later development within the greater field of Hinduism, a deeper study reveals that the roots to Tantric teachings exists within the Vedas themselves. Tantric teachings are based in and as old as the Vedas itself, representing another side of the Vedic approach.

It is not realistic to expect the Vedas to contain the entire teachings of the Vedic period, but rather as Samhitas they contain the Shrutti or revelations that were given during deep meditation. This point cannot be argued, but it is important to note that there were different schools of Vedic thought and teaching. According to Panini in the Mahabhasya, there were about 100 different schools of thought pertaining to the Yajur Veda. While this can be seen as a weakness, it is in reality the strength of Hinduism. By the acceptance of different schools of thought a comprehensive system of thought and teaching is preserved. While very few schools of thought are preserved today, each one still retains its relevance, importance, and contribution. Just as westerns scholars made the mistake of assuming that Yaska and particularly Sayana were the final authorities on Vedic subjects, it is important that the modern student not become dogmatic about different schools of interpretation. Possibly all or many of the schools were correct in their Vedic approach and interpretation. This broader view makes the Vedas the most powerful and important teaching within humanity.

While scholars have often viewed the Vedas as primarily masculine, the feminine is represented by the Sanskrit letters themselves. There are many Vedic Goddesses like Ila, Ushas, Aditi, and Sarasvati to name just a few. But most importantly and often overlooked is Apas. While apas is viewed as the primordial waters, it is often given a neutral position within the Sanskrit language. But within the Shatapatha Brahmana (II.1.1.13), it clearly states that “[the] waters [apo] are female, Agni is male. This message is repeated in II.1.1.14. In this context the waters (apas) serve as the shakti of agni, or at a minimum the flow and movement of agni. Within the ritualistic teachings of the Yajur Veda this relationship between the waters and Agni is very important. On the inner level, the same teaching is reflected within the Rg Veda as the destruction of Vrtra, and the releasing of the waters. Apas has a verbal root of ap, which means to obtain. The releasing of the waters is the obtaining or acquiring the realization or experience of Agni. This is reflected through the Tantric practice of merging the masculine and feminine principles together.

Lord Agni with wife Svaha.

Within the Shatapatha Brahmana (I.1), it is stated that svaha is the feminine form of Agni, or more correctly the opposite polarity in the Vedic ritual. This is why all Vedic fire rituals often contain the word svaha as the offering is being made. This is certainly true with the Agni hotra ceremony. Svaha personified is the wife of Agni, the fire ritual cannot be complete without this male/female polarity being present. She also represents the spoken offering as well as the ashes, the transformed matter at the end of the fire ceremony. Again she is shakti of Agni on the inner and the outer level of our being.

The word svaha comes from two words: 1) ‘su’ meaning to move or go, to press out, but more correctly to enliven, impel, or generate. 2) ‘aha’ meaning to say, speak. Together they enliven speech, generate through speech, or are using speech to impel. It can also mean to press out through speech. What is important is that the Tantric concept of male/female energies is present.

Within the Vedic Vedi, or fire pit, the same concept is present. We see the fire pit symbolically representing the female energy and the offering of ghee or other materials as the masculine principle. This foundation Vedic teaching is another example of the Vedic representation of Tantric principles.

Some temples within India exhibit male and female deities in a physical (sexual) embrace, on the outer walls, while this does not literally refer to sexual Tantra as is often assumed, it again conveys the importance of the Vedic and Tantric teaching of male and female balancing principles. This principle manifests even on the grossest level of manifestation as the female genitalia forming the shape of a flame.

Clearly it can be seen that numerous Tantric principles are rooted from the Vedic teachings. Even the left handed or sexual path of Tantra is rooted within Vedic principles. Regrettably the sexual aspect of the left-handed path receives the most focus and the deep spiritual principles often become obscured.

But do the Tantras refer directly to any of the Vedic deities? The answer is YES!

•    Paramananda Tantra 11.35 Surya, Agni and soma are mentioned.
•    Gautamiya Tantra mentioned Antar yajna.
•    The Shaktisangamatantra mentioned Indra, Chandra, and Manu.
•    The Agamas continue or contain the symbolism of the Vedas.
•    The Mahanirvanatantra illudes that the agama approach is in harmony with the Vedas.
•    The Tantras did teach Antar Yajna, a Vedic principle.

Do more modern sages support this belief and link between Tantra and Vedic teachings, the answer is YES.

•    Sri Aurobindo discussed the connection between the Tantras and Vedas.
•    T.V. Kapli Shastry also believed that there was a connection between Tantric tradition and the Vedas. Though he acknowledged that they approached the teachings differently. He did believe that they supported the authority of the Vedas.
•    Swami Vivekananda supported a connection between the Vedas and Tantras.
•    Sri Ramana Maharshi referred to Brahman, terms such as tat tvam asi. He also mentioned that he the techniques of Tantra were good for purifying the mind. He actually agreed that most yoga techniques were good for purifying the mind.
•    Ganapati Muni (Ramana’s disciple) wrote on the connection between the Vedas and Tantra.
•    Krishna in the Uddhava Gita states that he accepts with worship via the Vedic style, tantric style or a combination of the two.
•    In more modern times, this work has been continued by Pandit Vamadeva Shastri (David Frawley) especially in his book Tantra Yoga and the Wisdom Goddesses.

The change in deities within the Tantric system is not in conflict with Vedic teachings, but is more likely a later transition of teachings, just as the Puranas are a later modification and/or continuation of the original Vedic teachings. Looking within the Vedas as revelation, one can clearly see that most systems of India are rooted within the Vedic teachings and are included within the Tantric system.

Sources, references and suggested reading:

www.vedicpath.com

Rig Veda

Yajur Veda

Taittiriya Samhita of the Krishna Yajur Veda

Shatapatha Brahmana (Kanva)

Paramananda Tantra

Gautamiya Tantra

Shaktisangamatantra

“Tantra Yoga and the wisdom goddesses” by David Frawley (Pandit Vamadeva Shastri) published by Passage Press 1994

AgamaKosha Vol. 5 Prof S.K. Ramachandra Rao

Mahabhasya

Nighantu and Nirukta

Significance of Aurobindo Ghose Jayanti, by V.N. Gopalakrishnan

admin — Wed, 01 Sep 2010 00:04:54 +0000

Sri Aurobindo Ghose (1872-1950) was a multifaceted personality-a great scholar, litterateur, philosopher, patriot, social reformer and above all a visionary. His 138th birth anniversary was celebrated on the 15th of August, which coincided with India’s Independence Day. India attained independence on the same day 75 years after his birth in 1872. In a message on the Independent Day, he said: “I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began life, the beginning of its full fruition.”

Sri Aurobindo has originated the philosophy of cosmic salvation through spiritual evolution. According to his theory, the paths to union with Brahman are two-way channels: Enlightenment comes from above (thesis), while the spiritual mind strives through Yogic illumination to reach upward from below (antithesis). When these two forces blend, a gnostic individual is created (synthesis). This yogic illumination transcends both reason and intuition and eventually leads to the freeing of the individual from the bonds of individuality, and by extension, all mankind will eventually achieve liberation (moksha). Thus he created a dialectic mode of salvation not only for the individual but for all mankind.

“Sri Aurobindo’s philosophy is based on facts, experience and personal realisation. His spirituality was inseparably united with reason. His goal was not merely the liberation of the individual from the chain that fetters him and realization of the self, but to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down the divine nature and a divine life into the mental, vital and physical nature and life of humanity”.

Sri Aurobindo spent his life working towards the cause of India’s freedom, and for further evolution of life on earth. He was one of the pioneers of political awakening in India and he openly advocated the boycott of British goods, British courts and everything British. He asked the people to prepare themselves for passive resistance. He embarked on a course of action to free India from the British Raj from 1902 to 1910. He was imprisoned in 1908 for his political activities and revolutionary literary efforts. Two years later, he fled British India and took refuge in the French colony of Pondicherry. There he founded an Ashram as an international cultural centre for spiritual development, attracting students from all over the world.

In 1914, he launched Arya, a monthly review which became the vehicle for most of his most important writings. He edited the English daily Vande Mataram and wrote fearless and pointed editorials. He also started the English weekly Dharma and spread his message: “Our ideal of Swaraj is absolute autonomy, absolute self-rule, free from foreign control”. He wrote a series of fiery articles in Induprakash under the title “New Lamps for Old”, strongly criticising the Indian National Congress for its moderate policy.

The basic objective of his teachings and writings was to increase the level of consciousness of people and make them aware about their true self. His literary works include the writings on varied subjects like the Indian culture, socio-political development of the country, spirituality etc. His Life Divine is, and will always remain, a force guiding the thoughts of men all over the world. His other works are: Essays on Gita, Ideal and Progress, Isa Upanishad, The Superman, Evolution, Heraclitus, The Ideal of the Karmayogin, The Brain of India, the Renaissance in India, Kalidasa, Vikramorvasi, The Riddle of This World, etc. Among students of English literature, Sri Aurobindo is mainly known for Savitri, a grand epic of 23,837 lines, the longest in the English language directing man towards the Supreme Being. Sri Aurobindo stated that the object of his study of the Gita “will not be as a scholastic or academic scrutiny of its thought, nor the place it in the history of metaphysical speculation but for help and light”.

Sri Aurobindo was born in Kolkatta on August 15, 1872 as the third child of Dr. Krishnadhan Ghose and Swamalata Devi. His education began in a Christian convent school in Darjeeling, and then, still a boy was sent to England for further schooling. He entered the University of Cambridge where he became proficient in two classical and three modern European languages. After returning to India in 1892, he took various administrative and professional jobs in Baroda and Kolkatta and later turned to his native culture and began the serious study of Yoga and Indian languages, including classical Sanskrit. Though he knew seven foreign languages, he could not speak his own mother tongue, Bengali. In 1901 Sri Aurobindo married Mrinalini Devi. During his 12 years of stay in Baroda he worked for India’s freedom, behind the scenes. In 1903 he went to Kashmir with the Maharaja of Baroda where on the Hills of Shankaracharya, he had a spiritual experience.

Sri Aurobindo fulfilled the glorious purpose of demonstrating to the world that real India, the India of the Vedic seers, could survive and absorb into herself all alien cultures and that at the hands of one who knew the proper synthesis, Eastern and Western cultures could find their happy blend, without necessarily having to antagonize one another. Sri Aurobindo felt that there was something unique in India’s capacity for spirituality and that Hinduism would answer to the spiritual needs of the whole world. For the Indians, he became, “the poet of patriotism, the prophet of nationalism and a lover of humanity”. He was described by Romain Rolland as “the complete synthesis that has been realised of the genius of Asia and of Europe”.

The author is a freelance journalist and social activist. He is also the Director of Indo-Gulf Consulting and can be contacted on telegulf@gmail.com

From Limited Tools to Greater Resources, by Ravi Kumar

admin — Wed, 01 Sep 2010 00:03:28 +0000

The following is an excerpt from the book Glimpses of Hindu Genius, by Ravi Kumar.

An interesting development is taking place these days: Many foreigners have taken inspirations from Bhagwad Gita and they are putting their efforts to promote it. Once upon a time we were fighting our battles all alone. But now with these educated and resourceful persons joining Hindu forces, our strength has increased. Every time someone utters uncharitable remarks on India or Hinduism, Francois Gautier (the French journalist based in India) gives a fitting reply. Some of our people have been sold out to the foreign media. But Francois Gautier is there. Koenraad Elst and Michel Danino are there. They are a special breed of people who have been inspired by Hindu philosophy and Hindu way of life.

Former Italian Prime Minister Bettino Craxi

Some years back, Bettino Craxi, the prime minister of Italy was to come to India. Rajiv Gandhi was worried. He had not invited him. According to international protocol, unless a prime minister invites another prime minister he cannot enter another country. But here Italy’s prime minister was coming to India uninvited. And any prime minister who comes to Bharat should come to Delhi first. But he was going straight to Bangalore. Rajiv Gandhi made a phone call and asked, “How come you are coming to India when I have not invited you? Please let me know what your agenda is.” Italy’s prime minister replied, “I am not coming for any political or economic activity. I am coming to meet my spiritual master and seek his blessings. I am going to Puttaparthi to meet Shri Satya Sai Baba, because elections are round the corner in Italy.”

Former Canadian Prime Minister Martin Mulroney

Martin Brian Mulroney, Prime Minister of Canada, had another predicament. He said, “America is in cold war with Russia and all those who support Russia. India is a supporter of Russia and therefore, I, as a prime minister of Canada, a good friend of America, cannot go to India. Therefore I am not going to contest next election. For, as long as I am Prime minister, I cannot visit India”. When asked why he was so desperate to visit India, he replied, “Two of my sisters, Margaret and Katherine have become Hindus. They are serving their spiritual master in Himalayas. Margaret has already become Madhurima and she is a sanyasinee there. I asked her to return to Canada. But she said, “I have taken Diksha. I have to be here for some more years. Till I complete my course I cannot return. So it is better you come to Bharat”. I want to meet my sisters. I have to go to India. I cannot go there as prime minister of Canada and so I am refraining from contesting the next elections”.

Whenever Swami Chinmayananda went to Bahrain, the family members of Sheikh arranged special discourses exclusive for them in the palace premises. Mrs. Anwar Sadat of Egypt comes to Mount Abu, Bharat regularly to specialize on meditation and spread the same globally. World’s richest industrialists Alan Ford and Rockefeller are active members of ISKCON and have donated a large part of their wealth and properties for the propagation of Hinduism. Alan Ford got married in Sydney in a typical Hindu style sporting a white dhoti. His wedding video is being circulated to stress the point that happy married life is possible only by following Vedic principles.

Chinese Premier Wen Jiabao

Before China’s Premier Wen Jiabao left for India in April, 2005, China’s state-controlled media, such as the People’s Daily, had highlighted his terming of the impending visit to India “historic” and emphasised Wen’s recitation of a Sanskrit shloka from the Upanishads “Aum Sahana Vavatu …” to call for closer ties.

On Feb 20, 2006, French First Lady Bernadette Chirac packed her bags and quietly left for Varanasi on a spiritual journey, while her husband was busy discussing the finer points of bilateral relations with Indian Prime Minister Manmohan Singh. “She is spiritually inclined and greatly interested in Indian art and culture. The trip will bring India closer to her,” added a French diplomat.

Former French First Lady Bernadette Chirac

Singer Britney Spears is seeking spiritual guidance in a bid to become a better mother to her four-month-old son.

Amid chants of Sanskrit prayers on a bright and sunny morning, some 2,300 students of the Massachusetts Institute of Technology (MIT) received their graduate and undergraduate degrees in Cambridge in June 2005. “May we come together for a common purpose - common be our prayer, common our goal,” “May the one and the same divine reality lead us. May we be granted clear understanding and the courage to pursue the goals of social justice, non-violence, harmony and peace,” “Peace. Peace. Peace be unto all.” so said Swami Tyagananda, the institution’s Hindu chaplain at the institution’s 139th commencement exercise.

Former South African President Thabo Mbeki

On 6th Sept, 2003, President of the Republic of South Africa Thabo Mbeki, addressing the Durban university students, said, “Through our actions together, all the people of South Africa will be able to live up to the wise words from the Rig Veda:

Come together, talk together,
Let our minds be in harmony.
Common be our prayer,
Common be our end,
Common be our purpose,
Common be our deliberations,
Common be our desires,
United be our hearts,
United be our intentions,
Perfect be the union among us.
(10 - 191:2)

David Frawley and Stephen Knapp are very learned scholars of Vedic lore. They are also well versed in the Western art of impressive writing. When Goh Chek Tong, the prime minister of Singapore, addressed the joint session of Senators of USA in 2003 he dwelt on the economic and political importance of Bharat.

Former Singaporean Prime Minister Gok Chek Tong

BKS Iyengar has many trained Arab yoga experts who start their yoga classes in Arab countries with a prayer to Rishi Patanjali. Many Chinese disciples of Swami Satchitananda (himself a disciple of Swami Shivananda) in Hong Kong propagate yoga, meditation and Hindu bhajans to Chinese people. Over 10% people in US, Europe, Australia and New Zealand practice yog and meditation. Some churches have started teaching yog and meditation to attract followers. Similarly over 10% in the advanced countries are practicing vegetarianism which too has its origin in Bharat. Kellogg is a leading company that makes several vegetarian snacks and breakfast items. Hindi films are also attracting several thousand viewers around the world for their family values, cultural songs and dances and eye catching Indian dresses. Satya Sai Baba, Mata Amritananda, Sri Sri Ravi Shankar and Dalai Lama attract millions of western devotees to their philosophical discourses and bhajan sessions.

Eric Miller (emiller@sas.upenn.edu), is a Ph.D. candidate in Folklore in the University of Pennsylvania, USA. His dissertation is on Tamil children’s songs and games and language learning. To conduct research on the ancient Tamil epic Silappathikaram (the Epic of the Anklet), he walked in the footsteps of Kannagi – from Poompuhar to Madurai to the western mountains. Writing about Silappathikaram, Eric says that, “all of the political leaders of the world should know the story of Kannagi and of the Pandian king, Nedunchezhiyan. For the great hero of the Silappathikaram – after Kannagi - is the Pandian king. He punished himself when he realized he had made a mistake. Such self-punishment by leaders is a tradition in India – another example being the king Manuneedhi Cholan, who punished his son for killing a calf. This tradition is one reason that

India is a moral leader of the world.”

Sanskrit in your pocket

The Clay Sanskrit Library, an ambitious project, initiated by John Clay of USA, has introduced Classical Sanskrit literature to a wide international readership. This literature combines great beauty, enormous variety, and more than three thousand years of continuous Hindu history and development.

The new Clay Sanskrit Library makes everything easier: the Sanskrit text, written in familiar Roman letters, faces the English translation, and the convenient pocket size is both elegant and practical. Two dozens volumes of a projected 100 titles have been printed. These include 30 volumes devoted to Mahabharat, Kalidas’s great plays, Abhigyanashakuntala, or The Recognition of Shakuntala and Meghadoot or Messenger Poems, What ten young men did by Dandin, Love lyrics by Bharatrihari, Much ado about Religion by Jayanta Bhatta and The Emperor of the Sorcerers by Budhaswamin.

Forty-five leading scholars from ten countries are cooperating to produce fresh new translations that combine readability and accuracy. The first fifteen titles appeared in 2005, co-published by New York University Press and the JJC Foundation. Nine volumes were published in 2006. They will be followed by six more in 2007. Within the next four years the Clay Sanskrit Library will grow to about a hundred titles. The selection will focus on drama, poetry and novels, together with the famous epics Ramayan and Mahabharat.

German poet Goethe

The great German poet Goethe was struck by the beauty of Kalidasa’s verse and enthused, “if you want heaven and earth contained in one name, I say Shakuntala and all is spoken. Goethe put into his play, Faust, a prologue similar to the one in Shakuntala, in which a director and an actress mull over what to play for an audience of ‘sophisticated spectators’, before deciding on a play with a plot ‘devised by Kalidas’.

Besides Kalidasa, The CSL thus will bring to the English speaking reader many other delights like the earthy verse of Bharatrihari, the pungent satire of Jayanta Bhatta and the roving narratives of Dandin among others. All these writers belong properly not only to Indian literature but also to world literature.

So, from small tools we Hindus have acquired great resources. Now Hindus are asserting themselves more openly. Seventy years back, a prominent person of this country Motilal Nehru said, “I am a Hindu. I am ashamed of it. I am a Hindu because of the crimes committed by me in my previous birth. His illustrious son Jawaharlal Nehru said, “I am a Hindu by accident of birth.” But things have changed later. Whenever Indira Gandhi had a problem, she used to go to Tirupati temple or she would go rushing to Kanchipuram, to get the blessings of Paramacharya. Her son Rajiv Gandhi, released the election manifesto in the 1990s not from Delhi but from Ayodhya.

Source

Kumar, Ravi. “From Limited Tools to Greater Resources.” Glimpses of Hindu
Genius. New Delhi: Suruchi Prakashan, 2007. 112-116. Print.

Mahavidhyas (3 of 10), by Deepak Saagar

admin — Wed, 01 Sep 2010 00:02:08 +0000

DasaMahavidhya 3 - Shri Lalitha Tripurasundari, as her name says is one of extreme beauty not only in form but of our own perception. Tripurasundari represents the ultimate beauty of pure perception which arises when we see all the universe in ourselves, when we see all nature as a reflection of the reality of consciousness… She is called Lalitha meaning the one who plays, drives home the point that all of the universe exists only for one purpose, for Her play alone.. She is the ruler of the Sri Chakra, the supreme Yantra and is the goddess of consciousness and pure knowledge… She rules from the summit of Meru, ordering about the dance of the universe… She is shown as a woman of extraordinary beauty, sitting on a throne with Shiva lying below her and the throne itself supported by Brahma, Vishnu, Eshwara and Rudra.. She holds five arrows in her hand representing the five senses, a noose and goad and a sugarcane… She has one leg folded and another dangling down resting on the Sricharka… She is considered to be the supreme deity in all Shaktha beliefs centered around the Srichakra…

नमस्कार समये - Namaskara Samaye

admin — Wed, 01 Sep 2010 00:01:44 +0000

(While performing Pradakshina Namaskara)

यानि कानि च पापानि जन्मान्तर कृतानि च |
तानि तानि विनश्यन्ति प्रदक्षिण पदे पदे ॥

yani kani ca papani janmantara krtani ca
tani tani vinashyanti pradakshina pade pade

Sanskrit to English Word Meaning:

yani kani ca- whatever; papani- sins; janmantara- all my lives; krtani ca- committed; tani tani- those; vinassyanti- destroy; pradakshina- circumambulation; pade pade- with every step

Translation:

O Bhagawan! Whatever sins I have committed all my lives (including previous lives), please destroy them at every step I take around you.

Brief Explanation:

Pradakshina, meaning circumambulation, consists of walking around in a clockwise ‘circle’ around the deity, as a form of worship in Hindu ceremonies. We see people doing this at our temples where they go around in circles either chanting some shlokas or just walking with pure devotion. In that context, this shloka can be sung where in, one asks the lord for forgiveness from the sins that he/she has committed with every step taken during the Pradakshina.

University of Washington Hindu YUVA Volunteers at the Annual WACAP Kids Day

admin — Wed, 01 Sep 2010 00:01:25 +0000

The University of Washingon, Seattle chapter of Hindu YUVA volunteered with WACAP (the World Association for Children and Parents), an international adoption agency whose goal is to provide a home and a family for every orphan. WACAP works in many countries, particularly Russia, China and Ethiopia. They try to find families for orphans in their own home countries, but if this is not possible, they bring them to families in the US who want to adopt kids from outside. Over the years, a fairly large number of orphans have been adopted by families in the greater Seattle area. The WACAP annual kids day aims to bring together all these kids and their families for a picnic, giving them a chance to have fun together, get to know each other, and help the families connect to other families facing similar challenges of raising a foreign child.

On the day of the event, a group of about 20 Hindu YUVA volunteers reached the venue at around 9:45 am. After the initial introductions, they were assigned different tasks, ranging from directing families to the registration desk to setting up tents, play areas etc. At around 11 am, the picnic got underway. There were various fun activities for the kids, including hula hoops, spin art, tattoos, face painting, magic shows, a jumping jack, etc. Hindu YUVA volunteers were involved in all these activites, making sure that the kids had fun and were safe. From 12-1 pm, they organized lunch (sandwiches/chips), making sure all the 300+ kids and their families got enough to eat, and also made and served cool lemonade to give everyone some relief from the summer heat. After that, the activities continued for some time, and they helped make sure that all the leftover food was taken home by someone. Finally around 2pm, they helped wrap things up, clean up the picnic area, take down the tents, and transport all the equipment back to the vehicles. There was a final group huddle to celebrate the successful completion of the event.

Interacting with the orphans of diverse backgrounds/ages and watching their happy faces at the picnic was a memorable experience for all the volunteers; everyone enjoyed themselves thoroughly. The WACAP organizers commended Hindu YUVA’s enthusiasm and readiness to help out with everything. UW Hindu YUVA plans to continue community service by organizing and participating in one sewa (service) activity every month.

Significance of Guru Purnima, by V.N. Gopalakrishnan

admin — Sun, 01 Aug 2010 03:36:56 +0000

Guru Purnima is the annual occasion for expressing gratitude towards the Guru or the Divine Teacher. It is observed in memory of the great Sage Veda Vyasa who is considered to be the supreme preceptor of mankind. The word Guru means “the remover of darkness.” Hence, Guru Purnima, celebrated on a full-moon day, is the day for eradicating ignorance and illuminating our lives with knowledge. There are 12-13 full moons in a year. While the Vaishakha full moon is dedicated to Lord Buddha and the Jyeshtha full moon is dedicated to Mother Earth, the Ashada full moon is dedicated to the memory of masters. This is an auspicious day to review how far one has progressed in life and to turn back to the spiritual path. And it is especially significant for students who desire to get their teachers’ blessings.

All those who aspire to spiritual enlightenment worship Sage Veda Vyasa on this day in honor of his divine personage and the disciples perform puja. He, born to Satyavati and Sage Parashara and also called Krishna Dwaipayana, edited the four Vedas, wrote the eighteen Puranas, the Mahabharata and the Srimad Bhagavata. To him goes the credit of composing the authentic treatise of Brahma-Sutras to explain the background of the Vedas. He even taught Dattatreya, who is regarded as the Guru of Gurus.

Guru Purnima also heralds the Chaturmasa or the setting in of the eagerly awaited rains and is important to the farmers as it ushers in new life in the fields. The rainwater in plentiful showers accompanies the advent of fresh life. People consume milk and fruits on this day and practice rigorous Japa and Dhyana. It is also a good time to commence spiritual lessons. Traditionally, seekers of spirituality start to intensify their spiritual Sadhana from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras and engage in Vedantic discussions. Seekers do Satseva of the Guru during this period for their spiritual progress.

“Guru’s form is the basis of meditation, Guru’s feet are the basis of worship, and Guru’s words are the basis of mantra.”

In India, spiritual gurus are often equated with God and regarded as a link between the individual and the Immortal. Just as the Moon shines by reflecting the light of the Sun, the disciples gain from their Gurus. Guru is the only assurance for the individual to transcend the bondage of sorrow and experience the consciousness of the Reality. The Guru is considered as an embodiment of the archetypes of Lord Brahma, Lord Vishnu and Lord Shiva, and through His grace one reaches the highest state of wisdom and bliss. Hence, the Guru’s guidance helps in managing worldly affairs with ease.

Further, according to the Rishis of yore, cosmic energy flows through the human body: it enters through the crown chakra and leaves through the feet. It is believed that the cosmic energy flows from the Guru’s feet in abundance.

"Sage Bhrigu approached to select a Lord as the receipient of Yagna offerings." (taken from Wikipedia)

The Saptarishis, who are the venerated masters who completely dedicated themselves to the pursuit of divine light, are Atri, Bhrigu, Pulastya, Vasishtha, Gautama, Angirasa and Marichi. They are ’seers’ who possess knowledge about the past, present and future of humanity.

Jupiter represents Guru, that is the only planet that has the potency to nullify any affliction caused by the other planets. Hence, Jupiter represents the higher mind and goes quiet for transmitting knowledge.

The relationship between the Guru and the Disciple is a sacred one. It is purely spiritual in nature and based on the maturity of Gyan (spiritual knowledge) and Sadhana (spiritual practice). It is the Guru who dispels the darkness of ignorance, arising out of bodily attachment.

The author is a freelance journalist and social activist. He is the Director of Indo-Gulf Consulting and can be contacted at telegulf@gmail.com.

How Much do I Love You: A Poem Dedicated to Bharat Mata, by Sharath Kumar

admin — Sun, 01 Aug 2010 03:33:55 +0000

How much do I love you
Oh mother what am I without you?

Blessed are we to be born
In your blessed soil never felt forlorn

You are of civilization the cradle
Your purity and perfection are to others a riddle

Beautiful forests, mountains and streams are all over
Why go to heaven, You are of happiness the bestower

Your holy soil produced the Vedas
With relish took incarnations did the Devas

The lord manifested again and again
As saints, Sadgurus and Avatars in your divine region

The children you reared
Never any land invaded

Only came out messengers of peace
From this beautiful place

Barbarians came into your divine land
They too were blessed by your bountiful hand

Oh mother you are like a river pure
For both good and bad, quenches thirst sure

Or like a bountiful tree
Which gives fruits when stoned for free

Why should you be victimized oh mother?
By the devil to the west and to his east his brother?

Their agents are crawling all over
Why dost thou give them shelter?

Your own children are not for you bothered
They do not care that you are bruised and battered

Oh mother, I pledge to you my life
For you I will with my best strive

I will not allow the weak and the selfish
To rob your culture with relish

I pray to you oh mother divine
For I get strength from your form benign

My love for you is boundless
May your reign as world power be endless

–Utthishta Bharata! Jai Hind!

The poet, Sharath Kumar, completed his MS in Computer Science from the University of Texas at Dallas and currently working in Plano, TX. He was vice president of the UT Dallas chapter of Hindu YUVA. During his free time, he enjoys reading books on Hindutva and spirituality. Check out his blog at http://historyofindiablog.blogspot.com/

Samrat Hem Chandra Vikramaditya: A Forgotten Hindu Emperor (Part 2 of 2), by Shreyas Limaye

admin — Sun, 01 Aug 2010 03:31:04 +0000

This is a continuation of the article on Samrat Hem Chandra Vikramaditya from the June/July edition of Tattva.

Coronation:

Figure 2: Painting of Samrat Hem Chandra Vikramaditya’s Coronation [4]

Victorious Hem Chandra entered Delhi on October 6, 1556 as a sovereign [4]. It’s difficult to imagine the exact thoughts in his mind. But it was a historical moment for India. After 350 years of almost unbroken Islamic rule, a Hindu king had entered Delhi! Hem Chandra must be acutely aware of the significance of this moment. That is why he assumed the title of Vikramaditya – a title assumed by many illustrious Hindu emperors in the history of India! No wonder then that Muslim historians have described him in the nastiest of words. Badayuni – a bigot and fundamentalist – writes, ‘through treachery, deceit and fraud great Delhi fell into the hands of Hindu Hemun’ [2]. He conveniently forgets that numerous great empires in the history of mankind have been built by great men coming from humble origins. In his own life, Hem Chandra had seen Babur and Sher Shah coming from nowhere to become emperors of northern India. As opposed to Akbar – who didn’t have a drop of Indian blood in his body and was leading an army of Turkic tribesmen with the support of Iran, Hem Chandra was a son of soil leading an army of natives – Afghans and Hindus. Indeed he was leading a liberation army against foreign invaders! Moreover, it was Hem Chandra who was in charge of the administration, the treasury and the army and had a proven track record as an administrator and commander compared to Adil Shah Suri. So his behavior was not different than any able and ambitious victor. Hem Chandra was crowned at Purana Qila, on October 7, 1556 as ‘Samrat Hem Chandra Vikramaditya’ in the presence of Afghan Sardars and Hindu Senapatis (military commanders) [4]. He struck coins bearing his title – one of the oldest ways of asserting sovereign status. The adjoining picture shows a painting of the occasion of his coronation, where he is flanked by his Afghan and Hindu military commanders [4]. His Afghan officers were reconciled to the ascendancy of a Hindu to the throne probably for a variety of reasons – Hem Chandra distributed plunder liberally among his soldiers [4], he had proved to be a successful general in no less than 22 battles and probably also due to the fact that they were part of a native army fighting the invaders.

Second Battle of Panipat

Hem Chandra’s victories and coronation caused a lot of consternation among the Mughals [4]. Many of Akbar’s commanders advised him to retreat to Kabul and wait for an opportune moment – like his father Humayun. However, Bairam Khan, the guardian of Akbar and chief strategist for army matters, insisted on fighting Hem Chandra in an effort to regain control of Delhi [4]. Bairam Khan was well aware of the consequences of a loss. He and Akbar stayed back eight miles from the battle ground with preparations to flee as soon as possible to Kabul in case of a defeat [2, 4].

On November 5, 1556, the Mughal army met Hem Chandra’s army at the historic battlefield of Panipat. It was the same battlefield where Akbar’s grandfather had defeated Ibrahim Lodi 30 years ago. Unsurprisingly, Bairam Khan motivated his army by a religious speech and ordered them to move for battle [4]. Samrat Hem Chandra led his large army himself sitting atop an elephant and was poised to achieve victory. But alas, destiny had something else in mind. All of a sudden the Emperor was hit in the eye by a stray arrow. In spite of that, Hem Chandra pulled the arrow by his hands and exhorted his forces to charge ahead. Unfortunately, he soon collapsed unconscious in his hauda due to severe bleeding [2]. His collapse changed everything. Armies of those times depended solely on their masters for payment – either in victory or in defeat [2]. Looking at their king collapsed, his armies lost heart, and no commander came forward to rise to the occasion and to make coordinated decisions. As a result of this confusion, Hem Chandra’s armies started leaving the battlefield – and an easy victory got converted into a disastrous defeat!

Unconscious, the almost dead Hem Chandra was captured by Shah Qulin Khan and carried to the camp of Akbar where he was beheaded by Bairam Khan [4]. His head was sent to Kabul, where it was hung outside Delhi Darwaza, while his body was placed outside Purana Quila in Delhi [4] – the same place where he was coroneted earlier. Thus, a courageous effort to liberate Bharatwarsha from Islamic yoke came to an abrupt end! Akbar and Bairam Khan entered Delhi the next day. Genocide was ordered of the ‘community of Hemun’ – Hindus and his main Afghan supporters. Thousands of Hindus were killed and minarets were built of the skulls of the dead. At least one painting of such minarets is displayed in ‘Panipat Wars Museum’ at Panipat in Haryana. Such minarets were still in existence about 60 years later as described by Peter Mundy, a British traveler who visited India during the time of Jahangir – Akbar’s son [4].

Significance

One cannot but feel disheartened at the tragic loss of Samrat Hem Chandra’s armies in the second battle of Panipat. Many historians mention this loss as Hem Chandra’s bad luck – it was in fact India’s bad luck! When it appeared that after 350 years of oppression Hindus of North India would finally see the light of freedom – occupation returned with a greater force and cohesion. The Central Asian Mughals remained a dominant power in India until 1709 – the death of Aurangzeb. And it was not until 1737 that a Hindu army – the Marathas – finally reached Delhi.

But Hem Chandra’s defeat does not make his valiant effort any less significant. First of all, he was born in an ordinary family and rose by sheer dint of hard work. He was not born in a traditional Kshatriya family, but the caste barriers – a traditional weakness of Hindu society – could not stop him from becoming an Emperor. Although he was a Hindu under Islamic rule, he did not remain content to be a mere king-maker – but declared himself a sovereign when an opportune moment came! And he did so in style – assuming the title of Vikramaditya was a clear sign of his desire to present his rule as a continuum of the ancient traditions of India. He was the last Hindu who became the ruler of Delhi and might have been successful in creating a Hindu dynasty.

Two Questions to Ponder

When I think of this last Hindu Samrat and his accomplishments, two questions come to my mind to which there are no satisfactory answers. The first obvious question is – Why did no one take inspiration from him? Why did no one try to be a Samrat after Hem Chandra? Did the genocides at the hands of Mughals terrorize Hindus to such an extent that they lost heart? Within 15 years of Hem Chandra’s defeat, Hindus suffered major reversals. Mughals soon dominated most of Rajputana and in 1568 defeated the king of Orissa – Mukundadeva [11]. In 1565, Deccan Sultanates defeated Aliya Rama Raya of Vijayanagara Empire in the Battle of Talikota [12]. Did these reversals dishearten Hindus so much that they even stopped trying? I guess we will never know…

Many historians studying the history of 16th century India have been fascinated by Hem Chandra’s life story. Historian K. K. Bhardwaj even compares him to Napoleon [2]. There are some obvious similarities between these two men – both came from humble backgrounds, won battle after battle and rose to become emperors in their own right, but got defeated at crucial moments and those defeats completely nullified their hard earned gains. But I must say that the similarities end here. Napoleon is still considered a hero in France and is a well known figure even beyond Europe. Hem Chandra is not so lucky. Forget being a world renowned figure, he is forgotten even by Hindus. That brings me to the second question – Why do very few Indians even know him?

One easy explanation is that history is written by the victors. So, no wonder that Hem Chandra’s character was painted in the darkest possible colors by Muslim historians. Even to the British rulers, he was naturally inconvenient. Why would they be interested in informing Hindus about a man who challenged foreign occupation and attempted to liberate the country? But unfortunately, even after independence, he is neglected by the powers that be. The new rulers and the elite seem to have convinced themselves that India is a ‘composite culture’ formed by the ‘peaceful’ coexistence of Hindu and Muslim traditions. In this scheme of things, there is no place for a liberator of Hindus who stands as a contradiction to such fantasies. So, history textbooks in India usually neglect him as a mere foot-note in Akbar’s life.

But neglect by historians is not the only reason. It has also to do with the unfortunate lack of collective historical consciousness among Hindus. It is so stark that even a Muslim historian like Al-Beruni [2] laments at one point that “unfortunately the Hindus do not pay much attention to the historical order of things!” This attitude of Hindus has resulted in a pathetic situation in which Bollywood makes movies about real or imaginary events in Akbar’s life – in the process eulogizing a foreign invader; but hardly anyone knows about Hem Chandra’s efforts. It is said that a society is judged by how it treats its worse-off. What should one say about the Hindu society that neglects even the best among itself?

Let’s correct this mistake

So it’s up to us to rectify this mistake! As the descendants of Hindu culture, it’s our duty to strive towards according Samrat Hem Chandra Vikramaditya the true place he deserves in Hindu history. As mentioned above, there is not much point in expecting anything from the Indian education system in this regard. It is up to us – ordinary people like you and me to give him his due place. It’s not that nothing has been done in this regard. Historians like K.K. Bhardwaj and R.C. Majumdar have written books detailing his inspiring life story. At the time of writing, there is a Wikipedia entry and a Facebook community for him. This article is another feeble step in that direction. But please do not let it remain a cry in the wilderness. First of all, the efforts to resurrect the memories of this forgotten hero definitely need to move beyond academia and the blogosphere. His story should reach general populace and widely circulate – either in the form of movies, documentaries, plays or short story-books. Other efforts would be to locate the coins he struck in his name and educate people about those. Building a samadhi for this hero – either in Panipat or in Delhi would be another worthy effort. But let us not rest until the memories of Hem Chandra’s valiant efforts are firmly etched in the Hindu consciousness!

Shreyas Limaye is a student of Hindu History. He can be reached at shreyaslimaye@gmail.com

This article is the property of Shreyas S. Limaye. Copyright and other intellectual property laws protect this article. Reproduction or retransmission of the materials, in whole or in part, in any manner, without his prior consent is a violation of copyright law.

Reference

1. http://www.hinduyuva.org/tattva-blog/2007/07/dharmaveer-sambhaji-by-shreyas-limaye/

2. Bhardwaj, KK “Hemu: Napoleon of medieval India”, Mittal Publications, New Delhi, 2000.

3. Majumdar, RC. “The History and Cultures of the Indian People”, Bharatiya Vidya Bhavan (in 12 Vols) , VII ,97

4. http://en.wikipedia.org/wiki/Samrat_Hem_Chandra_Vikramaditya

5. http://en.wikipedia.org/wiki/Jizya#Historical_development

6. http://en.wikipedia.org/wiki/Babur#The_battle_with_Ibrahim_Lodi

7. http://en.wikipedia.org/wiki/Battle_of_Khanwa

8. http://maps.google.co.in

9. http://en.wikipedia.org/wiki/Sher_Shah_Suri

10. http://en.wikipedia.org/wiki/Muhammad_Adil_Shah

11. http://en.wikipedia.org/wiki/History_of_Orissa

12. http://en.wikipedia.org/wiki/Vijayanagara_Empire

Dharma, Wisdom, Right and Wrong, by U. Mahesh Prabhu

admin — Sun, 01 Aug 2010 03:30:01 +0000

A great part of the global population is still illiterate. Among these literates very few are educated. Educated ones are not necessarily knowledgeable and being knowledgeable doesn’t necessarily mean wise. Confused? But it’s true. A university certificate assures – at best – your presence at college but not your learning or quality. Yet, we often tend to confuse literates with educated and educated with knowledgeable and the knowledgeable with wise ones. Now, among the literates and educated many tend to consider themselves as “wise.” But being wise and considering oneself to be wise are two different things. It’s not necessary that education is a prerequisite to be wise. History will firmly testify this fact. So what is wisdom? How does one get it? I have been bothered by this question for years now.

Of late I have been encountering several people mostly self styled “secularists” and “wise men” who staunchly – swearing by their academic qualifications – declare that “right and wrongs are all perceptions of the human mind?” This is disturbing me, badly. What is right and wrong after all? Though I could explain them with examples I wasn’t readily able to define it. I felt humbled by my ignorance. Because of this I began to search for the right definition. It didn’t take me long. Recently, while reading Shanti Parva chapter of the Mahabharata I got just definition I was looking for! It was a bit long but perfect.

Shanti Parva in Mahabharata is the chapter where Yudhisthira goes to Bhishma, after he was forced on bed of arrows by Arjuna, every night after the war to learn wisdom.

In Chapter 251 Yudhisthira asks Bhishma to explain to him the signs and quality of Dharma and how Dharma arose? (It may be noted here that Dharma doesn’t necessarily mean religion. Simply put it’s a code laid down for people to follow for their own interests and betterment.) Because there were several faiths Yudhisthira had a great deal of confusion arising through contradictions.

Bhishma answered thus:

“The Vedas, Smirtis and Sadaachar (conducts of saints) are the means of recognizing Dharma. Pandits (learned men) recognize material well-being, i.e. artha, as the fourth sign of Dharma.

Maharshi’s (great saints) lay down the path of Dharma, with purity of purpose, for the benefit of all. Rules of Dharma are meant to help men go through life. The fruits of Dharma are to be seen both in this world and the next.

A sinful man cannot achieve Dharma due to his cupidity, because of which he engages in sinful acts. Some say that even during time of adversity a sinful man, even though experiencing great difficulties, does not rid himself of his sins.

Those who have Dharma do not engage in sinful acts even in times of distress. Good conduct alone is the faith of Dharma. That is why it is only by relying on and practicing good conduct that you will understand Dharma.

The thief who does not follow Dharma is very happy so long as he is able to steal from others and take away other’s wealth in lawless times. But when thief’s own wealth is taken away by others then he wishes for such a ruler who will punish the thieves and protect the people.

He who is innocent and pure has no fear in entering portals of justice. He knows himself to be innocent.

It is best to speak the truth. There is nothing higher than the truth. The whole world is upheld by truth. The world is valued only by truth.

Even sinful men of terrible deeds swear by the truth and take the help of truth in dealing with others. If any among them breaks their promise, then there will be a fight between them and they will destroy each other.

Not to take wealth of another is the eternal religion. The strong regard Dharma as being for the weak, but when destiny makes the strong weak then they too start taking interest in Dharma.

There is none in this world who is completely strong or completely happy. Therefore you should never engage in crooked acts.

The truthful man is never afraid of the wicked, the sinner or the ruler, since he never does ill to anyone. This is why he can live without fear being pure in heart.

The thief is afraid of everyone, like a deer that has entered man’s habitation. He looks at others as he is himself, who has done so many sinful acts against the others. The thieves regard others as thieves. A man with pure heart and conduct on the other hand goes everywhere without fear.

The great Maharishis who worked for the good of all, enunciated the giving of Daan as Dharma; the wealthy look at this Dharma as the one favoring the poor. But when destiny takes away their wealth, reducing them to poverty and adversity, then they start taking interest in the very same Dharma. None is wholly wealthy and wholly happy in this world.

When a man would not like that done to him as is done to another, he should know that he should not do to another what he would not like done to himself.

He who sleeps with another man’s wife is himself at fault, so how can he speak about others? I think even if he criticizes another, such criticism will not be suffered.

How can he who wishes to live, think of taking the life of another? This is why one should do for others what one would like for himself.

After attending to needs and necessities, one should use one’s means to support those who are poor and distressed.

The creator has created wealth for the progress and well being of all. Wealth should be increased in order to help and nourish the poor and the weak. To merely increase wealth for its own sake is vile.

One should always take the path good people approve of, with self-restraint, generosity and compassion, and when one has the means, then by performance of Yajnas, Daan and other Dharmas, because they are excellent undertakings.

O Yudhisthira! What is attained by pleasing and beneficial words is regarded as dharma by the good people. What is good for us should also be done for others. What is not good for us should not be done unto others. Now, you discriminate Dharma and Adharma, according to what I have said.

In the beginning the creator said that Dharma, which is extremely subtle, can be understood from the good and compassionate behavior of Sadhus (holy men). Their conducts is beneficial for all, and from that one can understand the principles of dharma and artha (moral and material). O Yudhisthira! I have given you the quality and signs of dharma. Having heard it, do not ever be tempted to crooked means.”

The author is the editor-in-chief of Folks Magazine (www.folksmagazine.com) and fellow of Royal Asiatic Society (UK).

RAM Mantra: Its Meaning, Method of Chanting and its Benefits, by Atul Thakur

admin — Sun, 01 Aug 2010 03:18:01 +0000

Introduction:
Ram Naam (rhythmic chanting of the word Ram) has been the core of Hindu religion. Lord Sri Ram is regarded as the seventh incarnation of Lord Vishnu. He is the symbol of courtesy and virtue, and a man of values and morals. He is also known as Maryada Purushottama, which means “perfect man” in Sanskrit. Lord Ram is an example of idealism, as he proved to mankind that he was an ideal son, an ideal brother and an ideal husband. Lord Vishnu incarnated to earth with the aim to eradicate the evil forces of his age. Therefore, Ram Naam itself is a divine mantra or prayer. When Rishi Vashishta gave the name Ram to King Dashratha and Queen Kaushalaya’s son, the Demi-Gods in heaven rejoiced. It is proclaimed that Lord Ram was given this name in order to help mankind attain salvation and overcome obstacles in life. The word Ram is an embodiment of bliss and salvation.

Ram mantra is considered to be Taraka mantra. The Sanskrit word Taraka denotes a star. A star traverses in space and acts as a guiding light. Similarly, a Taraka mantra is that which provides guidance and helps liberate one’s self from the cycle of birth and re-birth. When examined, one finds that the word Ram is a combination of two sounds, Raa and Om - sounds of two very important and powerful chakras or centers within the human body.

Chakras:

There are seven chakras in the human body (I won’t go into detail in this article). The lower three chakras deal with one’s material life while the upper 4 deal with one’s spiritual life. The sixth center is the Ajna chakra, which is located between the eyebrows, is considered the king of all chakras. To become spiritually elevated, the body’s prana or life force has to pass through this center. This chakra is the gateway to higher consciousness and is where the powerful light of the ‘Inner Guru’ resides. The third center or Manipurak Chakra is the king of the lower centers and controls the materialistic aspect of life. Anyone with a strong third chakra will usually have all the material comforts in life. Therefore, one’s material strength is not only dependent on our Karma (actions), but is also dependent on the Manipurak chakra.

Meaning of RAM Mantra:

As mentioned earlier, the word Ram comprises of two parts - Raa and Om. When the two sounds are joined, it forms Ram. The sound of the third chakra is Raa, while the sound of the sixth chakra is Om. By reciting Raa, the karma stored in the lower centers is churned. By adding Om to the end, the churned karma is submitted to the sixth chakra (Ajna Chakra) where the light of the Guru evaporates the karma.

This mantra is also called the ‘mantra of Surrender’ as one is surrendering the karma from the third chakra to the sixth chakra. As karma is removed by the sixth center, the ego is reduced and the light of higher consciousness shines through. A sense of lightness and happiness prevails over the body and gives one the power to help one cross the ocean of samsara or life.

How to Chant:

The chanting of the mantra should be done with a lot of vibrations. Beginning the mantra with Ra, the focus should be at the nabhi (navel) and when the sound progresses to Om, the focus should be between the eyebrows – the Ajna Chakra. Both the sounds must have as much vibration as possible. In order to receive its benefit, the mantra should be recited by prolonging the word Ram i.e. Raaamm.

It is important to note that nothing should be recited or chanted before or after the mantra. In fact, the word Ram itself is sufficient and anything added to the mantra only dilutes its effectiveness. Furthermore, one should be attentive and focused, concentrating on the third and sixth chakra.

Benefits:

Over time whoever chanted the name of Ram became famous, strong and attained salvation. Hanuman, a great devotee of Lord Ram, recited this mantra mentally and served and surrendered to Sri Ram every second of the day. He was able to subdue the powerful planets and their effects and perform miraculous feats for Sri Ram. Swami Tulsidas recited the mantra and become a famous poet, and Sage Valmiki overcame his past karma and became a great writer.

In the current environment, this mantra can resolve any mental and/or physical problems one may face. Just surrender your worries to the third eye (Ajna Chakra) while chanting this mantra, and let the higher power resolve the issues. Of course, one’s prayers should always wish well for others and should never foster any negative thoughts towards any being.

Conclusion:

Our scriptures mention many benefits of Ram Naam. For instance, it is mentioned in Vishnu Sahasranama and Ramayana as well as many other ancient scriptures. So why not chant this mantra and feel its benefits?

Group chanting makes this mantra more powerful and enjoyable. When a hundred people chant together for five minutes, it gives the benefit of 500 minutes of chanting to everyone. Also, thirty minutes of chanting would feel like a mere five minutes if done together, and create a feeling of nirvana.

The author leads a Yoga class at the Hindu Temple, Allentown, PA at 9am every Sunday for 1 hour. Currently, the Ram mantra is chanted in a group every Tuesday just before Aarti and after Hamuman Chalisa recitation at the temple. For any questions or comments send email to Atulthakur7@gmail.com.

Mahavidhyas (2 of 10), by Deepak Saagar

admin — Sun, 01 Aug 2010 03:15:20 +0000

DasaMahavidhya 2 - Maha Tara, is often said to be a savior, a goddess who helps us across difficult situations and offers the knowledge of Moksha. She is the unmanifest sound that is spread all over and that which supports the universe. Tara is often meditated upon for the purification of the mind for she is the purifying force of all the vital breaths. In fact, the sound of breath is her original, spontaneous and un-uttered mantra (So’ham). She is also the knowledge that arises by differentiating the meanings through sounds, and hence she is the patron goddess of all Mantra seekers and makers. Like Kali, she too is blue in color. She has tangled brown hair, has serpents as her ornaments with her four hands carrying a Kapala (a bowl made from a skull), a blue lotus, a head chopper and a pair of scissors. She wears a garland of severed human heads and is often shown straddling upon a corpse. Tara is much adored in the Buddhist traditions as well.

Deepak Saagar is a graduate student at the University of Cincinnati.

कार्य सिद्धि - Karya Siddhi

admin — Sun, 01 Aug 2010 03:11:32 +0000

This prayer to Lord Ganesha is to be recited before starting any new task.

शुक्लाम्बर धरं विष्णुं शशि वर्णम् चतुर्भुजम् |

प्रसन्न वदनं ध्यायेत् सर्व विघ्नोपशान्तये ॥

shuklambaradharam vishnum shashivarnam chaturbhujam

prasanna vadanam dhyayet sarva vighnopa shantaye

Sanskrit to English Word Meaning:

Shuklambara- white cloth; dharam- worn; vishnum- all pervading ; Shashivarnam- bright complexion(like a full moon); Chaturbhujam- 4 shoulders; Prasanna Vadanam- Pleasant face; Dhyayet- I meditate; Sarva- all; Vighnopa- obstacles; Shantaye- pacify

Translation:

For the removal of all the obstacles in my effort, I meditate upon Bhagwan Ganesha, who wears a white garment, who is all pervading, who has a bright complexion (like a full moon), who has four shoulders, who has an ever-smiling face.

Brief Explanation

Lord Ganesha is considered the deity for removal of all obstacles in our life. Hence it is customary to pray to Him first before starting any new activity whether it be pooja, new business or a new journey. Thinking about the Lord who has a pleasant face (prasanna vadanam) will help us overcome all the obstacles that might arise in our task.

Samrat Hem Chandra Vikramaditya: A Forgotten Hindu Emperor (Part 1 of 2)

admin — Thu, 01 Jul 2010 00:08:15 +0000

His achievements notwithstanding, he is not a household name in India. His name does not ring any bells in the collective memory of Hindus. I am not even sure if any physical memorial of this Hindu Hero exists. Anecdotally, Prithvi Raj Chauhan is considered as the last Hindu ruler of Delhi. Even I had made the same assertion in one of my previous articles in Tattva [1]; and it took me a while to realize my error! It is incorrect to think that Hindus made no efforts to liberate Delhi in medieval India. Samrat Hem Chandra Vikramaditya – the Hero of our story – made one such effort that succeeded – albeit for a brief interlude. As I read more about his life and his journey to the throne of Delhi, I was absolutely amazed by this great warrior-hero who almost succeeded in liberating India from foreign invaders – the Mughals. And more importantly, I don’t want to just narrate his life story – I want to put it in the general historical context of his times. As you will see below, his life (1501-1556) was an extremely tumultuous period in the history of India. Events that happened during this time-frame defined the course of Indian History for the next two and a half centuries. That is why I feel that it’s important for Hindus to know more about Samrat Hem Chandra and his courageous efforts.

Early Childhood
Not much is known about his childhood and early life. In fact, historians disagree about both his birth name and birth place. K.K. Bhardwaj [2] claims that perhaps his original name was Basant Rai, Hem Rai, Hem Raj or Hem Chandra Bhargava. R.C. Majumdar [3] writes that “he was born in a poor family of Dhansar section of the Baniya caste, living in a town in the southern part of Alwar”. Muslim historian Badayuni has described him as a resident of a small town called Rewari in the taluk of Mewat, and began his life as a green vendor.[2] Others believe that he was a hawker in the town of Mewat [2]. Historians mention that brought up in a religious environment, he was educated in Sanskrit, Hindi, Persian, Arabic and Arithmatic. He was also trained in Horse riding and was fond of wrestling (Kushti) [4]. His rise to fame did not begin until late 1530s when he came in contact with the officers of Sher Shah Suri. But events that happened in north India during his youth were not as dull!

India in Hem Chandra’s Youth
In the early 1500s, huge portions India were under Islamic occupation. South India, Rajputana, Orissa and Assam were the only parts of India that remained free. In Delhi, Lodi dynasty was ruling large parts of north India. Independent sultanates ruled Gujarat and Central India. Under the Islamic occupation, Hindus was already burdened by the crushing Jizya tax [5]. At such point in 1526, a Central Asian tribal warrior named Babur attacked India. His armies marched from Kabul to Delhi via Punjab. In the first battle of Panipat (April 21, 1526) Babur defeated the joint armies of Ibrahim Lodi and Raja Vikramjit – king of Gwalior – and captured the throne of Delhi [6]. Now Rajputs under the leadership of Rana Sangramsingh of Chittor challenged Babur. They were also supported by Hasan Khan Meo [7]. But unfortunately their joint forces too were defeated by Babur in the battle of Khanwa. With this victory Babur now controlled northwestern India as well as parts of Gangetic Plains.

“]

Figure 1: Babur’s March to Delhi from Samarkand in present day Uzbekistan [8

After more than 450 years, it’s difficult to imagine how different those times were. For starters, Indian children of school going age did not learn to memorize ‘Babur the Brave’, ‘Akbar the Great’, ‘Aurangzeb the Cruel’! Indians then had rather simple criteria. They considered anyone who was not from India and had not a single drop of Indian blood in his body (Babar, Humayun and Akbar) but still wanted to rule India as a foreign aggressor. And indeed that’s how the perception of Indians regarding the Mughal period should be. Today, the geopolitics of South Asian subcontinent has changed so drastically, that it is easy to forget that the Kabul-Kandahar region – known as Gandhara in early days was considered very much a part of Indian civilization [2]. With this perception in mind, the Afghans considered themselves as natives and were considered by Indians as natives of the land [2]. Whereas Mughals – the Central Asian tribal people attacking India were obviously foreign aggressors. Now that explains why Raja of Gwalior offered his help to an Afghan ruler – Ibrahim Lodi or why Hasan Khan Meo chose to fight with Rana Sangramsingh rather than with Babur.

Babur’s reign was nothing short of disaster for India in general and Hindus in particular. Guru Nanak, who was a contemporary of Babur and witnessed cruelties of Babur’s armies on the people, wrote in detail about the atrocities committed by him and his troops. Guru Nanak poignantly wrote [2] ‘The Creator has sent Babur the Mughal as Yama disguised. There was so much slaughter that the people screamed – Didn’t You feel compassion, Lord?’

Mercifully, Babur died (January 1531) before he could consolidate his hold on India and was succeeded by a weak son – Humayun. Sensing an opportunity, Sher Khan Suri – an Afghan commander of the Lodis – who was stationed in Bihar during Ibrahim Lodi’s rule, attacked Humayun. He defeated the Mughals in the battles of Chausa and Kanauj and drove them out of Delhi [9]. He captured Delhi in May 1540, declared himself the emperor and took the name of Sher Shah Suri. His ascent was miraculous – born in a peasant family, he rose from the rank of a private and ultimately became the king of most of the northern India. After capturing Delhi, he pursued Humayun and chased the Mughal army out of India. Humayun survived only by fleeing to the refuge of the king of Iran. Sher Shah Suri’s victories, though ridding India from the foreign occupation for the time being, did not give respite to the large Hindu populace. In addition to Jizya, he continued to levy huge ‘pilgrimage tax’ on Hindu pilgrims.

Rise of Hem Chandra
Hem Chandra’s rise began at around this time. He was based in Rewari – 55 miles from Delhi – and started supplying cereals to Sher Shah’s army. Slowly he started other supplies like saltpeter (for gunpowder) to Sher Shah’s army and that’s when he came in contact with Ismail Shah – Sher Shah’s son. After Sher Shah’s death in 1545, Ismail Shah succeeded him. Recognizing Hem Chandra’s caliber, he initially appointed Hem Chandra as Shahang-i-Bazar, a Persian word meaning ‘Market Superintendent,’ who managed the mercantile system throughout the empire. This post gave Hem Chandra an opportunity to interact with the king frequently in order to apprise him of the trade and commercial situation of the kingdom [4]. After proving his abilities as Market Superintendent, he rose to become Daroga-i-Chowki or Chief of Intelligence [4]. Ismail Shah’s health deteriorated in 1552 and he shifted his base from Delhi to Gwalior, at which point he promoted Hem Chandra to Governor of Punjab. Hem Chandra held this position until Ismail Shah’s death in October 1553. [4]

After his death, Ismail Shah’s nephew Adil Shah killed Ismail Shah’s 12 year old son Firuz and usurped the throne. But he was not a capable ruler. Soon after becoming king, he appointed Hem Chandra as his Wazir or Prime Minister and started neglecting his responsibilities. Unhappy with the murder of Firuz and Adil Shah’s overall incompetence, various members of the Suri dynasty revolted against him. Soon, the Suri kingdom got divided into 4 large pieces [10]. Sikandar Suri declared himself the king of Punjab. Ismail Suri captured Delhi and Agra. Muhammad Suri declared himself the ruler of Bengal. Only Bihar up to the vicinity of Agra remained in possession of Adil Shah. In addition to these members of the royal family, many Afghan governors declared independence and refused to pay taxes to Adil Shah. During this time as Prime Minister, Hem Chandra proved his mettle. Commanding Adil Shah’s army, he fought numerous battles defeating each rebelling governor [2]. He defeated and killed Muhammad Shah Suri – self appointed ruler of Bengal. He defeated Ibrahim Shah Suri twice [2]. Most importantly, with these victories, he not only controlled the administration and the treasury, but also the victorious armies of the empire. In the meantime, Sikandar Suri too defeated Ibrahim Suri and captured Delhi and Agra.

At this time, sensing the general anarchy and disintegration of his Afghan enemies, Humayun – thoroughly defeated by Sher Shah 15 years ago but sustained and supported by Iranian support, invaded India once again. His commander Bairam Khan easily defeated Sikandar Suri and reinstated Humayun to the throne of Delhi (July 1555). But Humayun’s control over his newly conquered kingdom was tenuous at best and he died in January 1556. Hem Chandra was in Bengal when Humayun died. Humayun’s death gave Hem Chandra an ideal opportunity to defeat the Mughals. With about 50,000 soldiers, he embarked on a winning march from Bengal through present day Bihar, Eastern Uttar Pradesh and Madhya Pradesh [4]. Many Mughal officers and commanders evacuated their positions and fled in panic. Hem Chandra’s army entered Agra without a fight [4]. He was now poised to liberate Delhi from the foreign aggressors. With a string of lightening quick victories over his enemies, he commanded the respect of his forces and trust of his officers – both Hindu and Afghan [2, 4]. At this point, rather than acting on behalf of an ineffective king, he declared himself as the king with the consent of his commanders.

Mughal general Bairam Khan, sensing the gravity of the situation, sent reinforcements to the Governor of Delhi – Tardi Beg Khan and the Mughal Army battled Hem Chandra’s forces in present day Tughlaqabad [4]. In this battle, Hem Chandra arranged 300 elephants and selected cavalry in the center with loosely guarded front and flanks. As the battle began, Mughal forces overcame the front and even attacked Hem Chandra’s flanks. At one point it appeared as if Mughals had captured 3000 Afghan men and 400 elephants. Sensing victory, Mughal armies dispersed to plunder the enemy camp. At that point Hem Chandra charged on Tardi Beg’s camp with his reserved forces in the center. Seeing a force marching directly towards them and without any armies to stop them, the Mughal commanders fled from the battle field. The result was chaos in the Mughal forces and it resulted in their total defeat.

Shreyas Limaye is a student of Hindu History. He can be reached at shreyaslimaye@gmail.com

References
1.    http://www.hinduyuva.org/tattva-blog/2007/07/dharmaveer-sambhaji-by-shreyas-limaye/
2.    Bhardwaj, KK “Hemu: Napoleon of medieval India”, Mittal Publications, New Delhi, 2000.
3.    Majumdar, RC. “The History and Cultures of the Indian People”, Bharatiya Vidya Bhavan (in 12 Vols) , VII ,97
4.    http://en.wikipedia.org/wiki/Samrat_Hem_Chandra_Vikramaditya
5.    http://en.wikipedia.org/wiki/Jizya#Historical_development
6.    http://en.wikipedia.org/wiki/Babur#The_battle_with_Ibrahim_Lodi
7.    http://en.wikipedia.org/wiki/Battle_of_Khanwa
8.    http://maps.google.co.in
9.    http://en.wikipedia.org/wiki/Sher_Shah_Suri
10.   http://en.wikipedia.org/wiki/Muhammad_Adil_Shah
11.   http://en.wikipedia.org/wiki/History_of_Orissa
12.   http://en.wikipedia.org/wiki/Vijayanagara_Empire

Reflections of a Graduate, by Sanchay Jain

admin — Thu, 01 Jul 2010 00:07:49 +0000

Nowhere is assimilation more prominent than in the American high school. I would not consider myself particularly successful at maintaining my traditions and customs. At the same time, I never fit in, and perhaps most importantly, I never found a balance between both extremes. I will cross the stage of my graduation ceremony (the day I wrote this) cognizant of the fact that I am not a normal American, and I am also not a normal Hindu.

The United States of America is often referred to as a melting pot, which refers to two salient attributes of the nation and its people. One aspect is its rich diversity, as people have come from around the world to settle in the self-proclaimed “Land of Opportunity.” However, the concept of a melting pot also suggests that the American culture is one that centers around assimilation—where the numerous emigrant cultures blend into one uniform standard for everyone to follow.

Nowhere is assimilation more prominent than in the American high school, where children segregate themselves and form cliques based upon petty objects such as clothing. Unfamiliarity of someone’s lifestyle and traditions can lead to immature moments of ridicule at this stage. In this environment, it is extremely difficult to remain faithful to your identity while “fitting in” in the society that you live in.

Perhaps I am not a writer best suited for this topic. After all, I would not consider myself particularly successful at maintaining my traditions and customs. At the same time, I never fit in, and perhaps most importantly, I never found a balance between both extremes. It all just melded together into this bizarre blend that anyone would consider “weird.” I will cross the stage of my graduation ceremony (the day I wrote this) cognizant of the fact that I am not a normal American, and I am also not a normal Hindu.

However, there are certain positives I can identify about my journey. In many aspects, I did not waver from the way I was raised by my parents, and by extension, this allowed me to educate my peers about my way of life. After successfully advocating for the Boston Public Schools to recognize the festival of Diwali as a religious holiday, I observed the holiday by taking the day off and was able to explain to teachers and classmates alike about the significance of Diwali the following day. By wearing the traditional kurta pyjama on the day of my star birthday, I was able to talk about the unique lunar calendar that Hindus follow. Had I not done some of these things, there are hundreds of people who would only be exposed to a Hindu culture through the distortions that Western media projects.

The reason for that has to do with our school’s demographics—and the demographics of the city of Boston. Most of the Hindus in Massachusetts live in suburbs on the outskirts of Boston—places such as Westborough, Westford, and Franklin. Very few live in the city of Boston itself, and as a result, there were only three Indians in my grade at Boston Latin School. I have spent the past six years in a place where the term “Asian” is usually a reference to a student of either Chinese or Vietnamese descent.

One of the focal points of contention for me as a Hindu-American in high school might seem trivial to some, as it pertained to my diet. As an adherent of Jainism, I am a staunch vegetarian. Our school’s cafeteria was quite incapable of catering to a vegetarian’s needs—throughout my six years in BLS, the only vegetarian meal offered was a slice of greasy cheese pizza. As a result, I would often wait until after school to eat a slice of pizza offered from one of the food vendors that set up shop in front of our school building, because these slices were more edible and significantly cheaper as well.

But it was not the physical challenge of finding food at school that concerned me as much as the mental and psychological effects of being viewed strangely for my eating choice. Students—sometimes out of genuine curiosity but often times in an attempt to ridicule—would ask all sorts of ludicrous questions about when it could be appropriate for me to eat meat. Some children would gawk at me when they found out that I had never eaten meat in my life, and then would proceed to talk about how meat “just tasted so good,” and how they “could never live as a vegetarian.” Others would try to lure me into eating meat by making the claim that “chicken tastes so good,” ignoring the fact that because I had never tasted chicken, I could not appreciate such descriptions. A particular favorite of some was to tell me that the food I had in my hands contained meat—even if it was the peanut butter and jelly sandwich I had brought from home. To this day I am trying to figure out the mental satisfaction one could obtain from such a ploy.

Through all of the heckling and teasing, I refused to try meat. I remained firm in my convictions, and by the end of six years, many students have grown to not only respect it, but appreciate it. As a result, I no longer have to remain uptight and defensive about it, which I used to be in the past.

Now, in other regards, there are many things that I regret. These actions were truly unbecoming of a Hindu, and they were not particularly moral either. The way I see it at this point is that life is all about the struggle for one to overcome their inherent flaws. And at least after four years of high school, I have come to identify a few of them. Hopefully, I will spend these next four years in college overcoming them and progressing.

Sanchay Jain is a 2010 graduate of Boston Latin School in Massachusetts. He has interned in the Scheduling Office of MA Gov. Deval Patrick and is a branch manager of Hindu Swayamsevak Sangh, USA. Sanchay enjoys reading and listening to music. He will attend New York University in the Fall of 2010 to study political science.

Hinduism Q&A, by SK Balasubramanian

admin — Thu, 01 Jul 2010 00:06:42 +0000

Young Hindu:

I do agree that Krishna and Rama are avatars of God. But where is that God? Sitting somewhere in heaven or another loka?

Dr. Balasubramanian:

God does not sit in any loka. He is everywhere. (Gita XIII, 13) Prahlada said, “He is in a pillar” and God did emerge from there. God is a concept. He embodies all the reality in our imagination. If you have the strength to accept God in abstract it is welcome. But you may also like to be on friendly terms with him. Then he is your friendly neighborhood God. You may deal with him as father, mother, brother, sister etc.

Young Hindu:

So we can assume Gita was the outcome of loud thinking of Arjuna.

Dr. Balasubramanian:

Yes in a way. Arjuna’s predicamanet is similar to what we face in daily life though not in such stark terms. The gita tries to help us out in such situation.

Young Hindu:

The person who has seen the brahmam is a brahmin

Dr. Balasubramanian:

No. The one who has ’seen’ the Brahman is a Brahma-gnyaani. A Brahmana or Brahmin is at a very mundane level.

Young Hindu:

The 4 varnas created by god is for our mental upliftment stage by stage and has nothing to do with our social life.

Dr. Balasubramanian:

The four varnas stand for some innate qualities or predispositions we are born with. They are called svabhava. They define svadharma. The English word for svadharma is vocation. Society benefits most if everyone follows the vocation he is best suited to follow (gita III 35, XVIII,47). So varna is a social concept.

Dharma is evolutionary ethos. It simply means that we should leave the world better than what it was when we came in. Dharma is predicated upon the other three parts of purusha-artha concept. Purushaartha is the goal of life. It has four components: Dharma, artha, kaama and moksha.
Wealth is central to a happy or contented life. But it has to be creatively generated. Creative generation of wealth is called artha and is the second component of purushaartha. Artha is qualified by dharma or creativity that promotes social evolution.

The third component is kaama looked upon as instinctual sexuality. Sexuality (male and female) is accepted as part of dharma or evolution (Gita VII, 11). In the west male sexuality was recognized after the Kinsey report of the mid-1950s. Female sexuality was brought out by the Hite report in the mid-1970s. Female sexuality is dealt with in the raasa lila of the Bhagavatam.

Hinduism respects both forms of human sexuality. Human sexuality is different from the animal instinct. In this respect Hindu kaama is different from the commandments of judaism that are accepted in christianity and islam. The last part of purushaartha is moksha when one transcends existential limitations. He is the sannyaasi. He is the Brahmagnyaani. He is not bound by cause-effect relations or sin or punya . (gita XVIII, 12)

Young Hindu:

There are 3 philosophies. All these are different stages of understanding our religion.

Dr. Balasubramanian:

The Reality is One. It is not changed by your (or my) perceptions of it. It is beyond our comprehension.
The three philosophies are different ways of approaching the Reality.
It is like saying “a glass is half full” or “half empty”. Both are equally valid.
Similarly the three philosophies are equally valid. They are meant for different sets of individuals.
Hinduism respects individuality and allows space for everyone. It is not a “one-size-fit-all” religion.
You need not be restrained to the three number. There are actually more. You can follow your own formulation. As long as it is logical and internally self-consistent it will be as correct as any other including the three.

The fundamental axiom that guides Hindu thought is, Satyameva jayate, naanrtam or “Reality prevails over delusions”. Delusion even in respect of God is to be avoided. This is a fundamental point about Hindu pluralism. I have explained it in an article. It is available on request.
It had appeard in Tattva magazine.

The Hindu fundamental prayer, recited by Rajan Zed in the US Senate, is non-denominatinal:

Lead Thou me
From the unreal to the Real
From ignorance to Enlightenment
From the ephemeral to the Eternal.

Indo-Greco-Coptic Nexus (Part 3 of 3), by Vrndavan Parker

admin — Thu, 01 Jul 2010 00:04:04 +0000

(This is the second of a series of three articles. Please read the first article of the series here and the second here)

We also have Goddesses such as Hecate. She is practically a replicate of Durga or Kali. She has the same significance as Mother Kali or Durga as well. Hecate was known as Kurotrophos (Nurse of the

Children and Protectress of mankind) This is Durga as Shashti, The Protector of Children. Also Note the word Kuro which is most likely related to the Sanskrt word Kuru. This may indeed be more evidence verifying that some of India’s Kurus did indeed migrate to Greece. Like Durga’s Navratri Festival, which starts the day after the New Moon, Hecate was also worshipped on the New Moon. Like Kali Mata, Dogs are sacred to Goddess Hecate and they are both worshipped on new moon nights as well. The Serpents are also an obvious similarity between Hecate and Kali Mata. Chandi is Durga as a Moon Goddess and Hecate is also connected to the Moon as seen in the carving below. Even the items held in Hecate’s hands, Fire, Weapons, Elephant Goad, Water pot and Discus, replicate those held by the Vedic Durga.

In the images above we see that both Hecate and Durga are carrying the same instrument which appears to be an elephant goad. This is not just one random example. The fact is every single Greek God and Goddess has a verifiable Vedic counterpart.

Evidence reveals that around 4500 years ago a new people arrived in Anatolia, Modern Turkey. They brought with them new pottery techniques and in particular introduced a new two handled drinking cup called Depas Amphikypallon. “The 2 handed cup, introduced by the new arrivals clearly bears the Sanskrit names Deepas (cup), Amphik or Ambhik (water) and Pellon from the Sanskrit root pa (to drink) whose participles are pipan, papan. In particular the word Ambhas occurs in the Rig Veda.”11

Turning to the sciences, particularly the medical, mathematical and astronomical sciences, we see more amazing parallels. In fact the similarities are so striking that it was hypothesized that the Indians must have gotten all their astronomical and medical knowledge from the Greeks.

Regarding Astronomy some of the obvious similarities are:

A. In both systems epicycles and eccentric circles are used to determine the planets’ placement.

B. Mercury and Venus are taken as the mean sun and heliocentric real planets are represented by the apex of quick motion. Correction for the equation of the center is applied to the mean sun instead of the real planet to determine their real orbits.

C. Instead of elliptical orbits, planetary orbits are supposed to be circular in both systems.

D. For determining the geo-centric position of planets instead of the actual sun, the mean sun is taken for the apex of quick motion.

E. There are certain words that are commonly used in both systems such as Kendra = Center.12

In the Greek language the word is κέντρο= kentro. Thus even the Sanskrit word Kendra is the same as in the Greek.

Another very interesting piece of evidence suggesting Vedic connections to the West can be found in the ancient synagogue of Beit Alpha in the NE part of Israel. Despite being a Jewish place of worship the Temple has a mosaic of Helios surrounded by the Zodiac and its symbols.

Intriguingly the images of the Four Seasons at the four corners of the circle, as seen on the left are not placed next to the beginning of the zodiac signs that are usually associated with the seasons, i.e. Aries, Cancer, Libra and Capricorn, but with the signs just before them. This is because it depicts the cycle of the seasons in the Sidereal or Vedic Zodiac. The Sidereal or Vedic Zodiac is tied into the actual constellations and do not change, whereas the zodiac that is commonly used in the West changes with the seasons. So here it appears that the ancient Hebrews had the same understanding of the astronomical science as the ancient Vedic people of India.

The repeated finds of Helios within Jewish places of worship suggest that rather than merely a Greek Sun God, Helios was recognized by the worshipers of Jehovah as much more. The research of David Sherman highlights that Helios, as seen in this ancient image (left) driving a chariot with 4 horses, is none other than Hari or Krishna known as Partha Sarathi, the driver of Arjuna’s chariot. Helios’ golden chariot is a ‘Quadriga’ yoked to a team of four horses abreast. This same Helios or Hari was known as Eli to the Jews. Thus it is no surprise that Helios images have been found in many ancient synagogues discovered up to this date. To date seven synagogues in Israel alone have been found with images of Helios. This shows that Helios was widely accepted amongst the ancient Hebrews. Helios has a long history in Judaism. His figure is found in both text and magical amulets from that time period. This combined with the early Christians’ recognition of Helios as Christ suggest that the distinction between the ‘Pagan’ religions and Judaism and Christianity is artificial. They did not recognize Helios in an attempt to harmonize with their ‘Pagan’ neighbors. They worshipped Helios because He was their God. In later years the Jews and Christians divorced themselves from their own roots. Because their ways of worship were different, they gradually lost the understanding that their object of worship was one and the same as those of the ‘Pagans’. As the centuries rolled by, various doctrines arose. Political pressures developed that reinforced a sense of otherness and thus many schisms arose.

The evidence seems to back up this view. Above we see the floor of a synagogue in Ein Gedi, Israel built during the Roman occupation of Judea. It is decorated with a swastika. The floor was of simple white mosaic with a swastika pattern in black tesserae in the center. Also in Maoz-Haim, Israel another ancient synagogue was found to contain a Swastika mosaic. Again we see a strong link between ancient Judaism and Vedic culture.

Other surprising finds were discovered in two ancient Egyptian synagogues. Here statue bases with inscriptions were found. The statues themselves are long gone but the fact that a Jewish temple contained sacred images is obvious and startling. It appears that the ancient Jews did indeed worship deities in their temples. “Finally there is evidence that several Egyptian synagogues, one in Alexandria and the other in Naucratis had statues. Statue bases were discovered in each, one with the explicit inscription “to the synagogue” the second mentioning a Sambathic association.” Sambathic connotes the Sabbath thus confirming that the Statues were indeed religious in nature. “…we may well have evidence of communities whose Jewish practice condoned such images, not unlike those who built and attended the 3rd century Nehardea (Babylonia) synagogue that also had a statue.”13 “It is reported in the Bavli that a synagogue in Nehardia had a statue inside and that, despite this, a number of sages continued to pray there.”14 “There was a synagogue at Shaf ve yateb in Nehardia that had a statue, and Rav, Samuel, Samuel’s father and Levi would enter and pray there and were not afraid of arousing suspicion of idolatry.”15 Also a lamp from the 1st century BC was discovered in an ancient synagogue on the Greek Island of Delos. On this lamp (right) is an image of Helios with His sacred Eagle.

Theories have been given suggesting that these are proofs of the immense popularity of Hellenistic culture during the post Alexander era. However the Jews, amongst all the ancient peoples of the world, were known to stubbornly refuse to bow to the political might of any earthly power. Thus the theory that the ancient Jewish people adopted Greek Gods and Goddesses as a kind of fashion statement, having been allegedly swept up into loving everything Greek, does not seem tenable. Rather, I propose that the ancient Jews recognized the Greek deities as alternate forms of the very same God that they worshipped.

Some may be confused by these revelations and cite Moses’ commandment against idolatry. Besides the obvious Vedic understanding that Deities or Murtis are not just mere graven images created by the fancies of our imaginations, it is clear that only authorized forms are to be worshipped.

So what is an Idol? The English word Idol is related to the word Id or Ego. This Id is responsible for our basic drives such as food, sex, and aggressive impulses. When seen in this way, idolatry is recognized as a form of self aggrandizement that is solely focused on the impulses of the false ego. Another instance where we find the ancient Jews use of a sacred carven image can be found in the Old Testament.

“And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.”16

Moses made a copper snake and put it on a pole to demonstrate to the people that they could be saved from the plague of snakes if they raised their eyes to heaven. 17

Jesus Christ says: “Just as Moses lifted up the copper snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.”18

Here we see direct Judeo-Christian accounts confirming that a graven image of a serpent was a symbol of deliverance!

The Sumerian god Ningizzida was the patron of medicine. In the image on the right he is accompanied by two gryphons. It is the oldest known image of snakes coiling around an axial rod, dating from before 2000 BCE. This means that once again we are seeing evidence of the ancient world’s amazing homogenous cultural development. How else can we explain a four thousand year old Sumerian emblem having the same exact significance as the Jewish ‘Rod of Asclepius.’ Asclepius himself was the Greek God of Healing and Medicine. Here we have three allegedly different cultures using the same emblem to signify the same thing. To this day we find this potent image of healing as an everyday part of our lives as we visit any modern hospital or Doctor’s office.

Since, according to Herodotus, Greek religion was identical to Egyptian religion, we can deduce that we have four distinct and diverse ancient cultures that shared a common spiritual and mystical tradition.

The bronze serpent of Moses was called Nehushtan from the Hebrew word for Serpent Nachash. Again we see a strong linguistic similarity in the Hebrew word for Serpent Nachash and the Sanskrit word Naga. Even the English word Serpent is almost pure Sanskrit, Serpent=Sarpa. These many linguistic evidences represent an immense field which can accurately be called linguistic archeology. It would take many researchers years to completely catalog the immense quantities of linguistic evidence. Such an investigation will be of great value and go a long way in confirming ancient Humanity’s cultural connectivity.

According to Herodotus (440 BC) the rituals of the Greek Gods apart from Poseidon were exactly the same as those of the Egyptian gods. “Indeed, well nigh all the names of the gods came to Hellas from Egypt. For I am assured by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt.”19 So here Herodotus clearly states that the Greek religion was indeed developed in foreign parts. His belief was that Egypt was the source. Yet it turns out that even Egypt’s culture was Vedic in nature. However that is another subject which I can only briefly highlight in this study.

Interestingly, Beef eating and cow slaughter were prohibited in Ancient Egypt. In his famous book Euterpe, Herodotus reveals that the Oracle of Ammon enforced an abstention from beef upon all peoples in the Nile area. …”being of opinion themselves that they were Libyans and not Egyptians, and also being burdened by the rules of religious service, because they desired not to be debarred from the use of cows’ flesh, sent to Ammon saying that they had nought in common with the Egyptians, for they dwelt outside the Delta and agreed with them in nothing; and they said they desired that it might be lawful for them to eat everything without distinction. The God however did not permit them to do so….”20 Herodotus also says in regards to animal sacrifice, “the cows however they may not sacrifice, but these are sacred to Isis; “..and all the Egyptians without distinction reverence cows far more than any other kind of cattle.” Herodotus continues, “In the same manner as they bury the oxen they bury also their cows when they die; for about them also they have the same law laid down, and these also they abstain from killing.”21

As we know beef eating and cow killing is prohibited in the Vedic tradition as well. Egyptians identified Ammon with their supreme god Amun; they called Him ‘God of the oracle’ ‘Amun of Siwa, Lord of good counsel’. It can not be mere coincidence that the religion of the highest and most revered God of Ancient Egypt, Amun, also known as Yamanu to the Egyptians, strictly enforced a prohibition against beef eating. The quote above reveals that this injunction was strictly kept and enforced. Therefore this is indeed a strong indication of the Vedic basis of ancient Egyptian civilization. We also find a hint of probable Shiva Linga worship when Herodotus refers to the Egyptians as carrying images with movable phalluses in their processions for Dionysus, rather than just phalluses as the Greeks do.”22

Another common aspect of both Greek and Indian cultures has come to light by a revealing study on the grammatical and metrical content of both Rig-Vedic Sanskrit and ancient Greek. It turns out that the grammatical and metrical content of both languages is the same.

“Since the Rig-Veda reflects *klewos, when accompanied by *ṇ- and *dhgwhi-, in a metrical position which indicates archaism, it is important that the same collocation is frozen within the meters of Greek as well. The cognate of Rig-Vedic s/ra/va(s) a/kSitam, κλέος ἄφθιτον, occurs in the epic hexameter of Iliad I 413 and in the dactylic pentameter of Sappho 44.4LP…..“Furthermore, while a/kSiti- is formed by genuine Indic grammatical rules, its lack of a solidly-precedented grammatical constituency suggests that it is an ad hoc poetic creation. (There is an interesting parallel in Greek. Just as the adjective a/kSiti- is built from an abstract substantive kSiti-, so also the Greek adjective ἀθάνατος ‘immortal’ seems to be built from the substantive θάνατος ‘death’ rather than from the adjective θνητός ‘mortal’. The analogue to a/kSita- would have been *ἄθνητος, a hypothetical form which Kuryłowicz argues to be more archaic than the actual ἀθάνατος.”23

In other words the ancient Vedic language of the Rig Veda and the ancient Greek language are intimately inter-connected. Even the very meter and grammatical structure of the two languages are exact parallels of each other.

In closing let us take a brief look at the modern calendar. In the word Calendar we once again see an example of almost pure Sanskrit. Calendar (Kalandar) and Clock (Kalak) both come from the word Kala the Sanskrit word for Time. In our modern calendar we have 12 months. According to our modern calendar January to August represent the 1st to the 8th months. Next we find ourselves in September the 9th month, October the 10th month etc. Yet when we translate the actual words September, October, November and December we find that we are dealing with numbers.

Sapta is Seven as in Sapta-Sindhu=7 rivers, Octa is Eight as in Octagon, Nava is Nine as in Nava Ratna=Nine Gems and Dasha is Ten as in Decimal. Thus while September is the 9th month for us its very name reveals that it was actually the 7th month of the year. The same holds true for October, November and December.

September= the 7th month
October= the 8th month
November= the 9th month
December=the 10th month

Despite the fact that our modern calendar no longer reflects the original meanings of the months, the very names of these months inform us of their original placement. We can thus identify the calendar as it was thousands of years ago. Encoded within the names of these months is a forgotten legacy that can be revealed through the Sanskrit language. In the same way, all the answers to the mysteries of our past can be discovered. Again and again key elements that make up the very basis and fabric of ancient civilization remind us of our common global heritage. It behooves us to begin extensive, intensive onsite investigations into this important field of research. The entire world will be benefited by the cataloging, deciphering and preservation of these many astounding and incredible reminders of the World’s Ancient Vedic Heritage.

Eyes of Durga

Ancient Greek version

Sources

1.   Alexander and Alexandria in Indian Literature published in French in the Memoires del’Institut Francois vol lxvii-Melange Maspero vol II by Sylvain Levi
2.   Gates of India, pg 91 by Holdich
3.   Central Asiatic Provinces of the Maurya Empire, pg 89 Indian Historical Quarterly 1938 by H.C. Seth
4.   Anabasis of Alexander by Lucius Flavius Arrianus ‘Xenophon’ Arrian
5.   TimeSigns: Now What? National Geographic Magazine 9/04 by Virginia Morell
6.   Helios, Encyclopedia Mythica by Micha F. Lindemans
7.   The Historical Library of Diodorus Siculus, pg 336 Book V, ch.III
8.   Historical Identity = Theological Identity by David Sherman
9.   Homer’s Gods, Plato’s Gods by Dr. Jan Garrett.
10.   The Hobbit, There and Back Again by J.R.R. Tolkein
11.   Indo-Aryan Colonization of Greece pg 54 by Vishnu Kant Varma
12.   Is Indian Astronomy Influenced by the Greeks? By Prof M. L Sharma Sanskrit University, Varanasi, India
13.   The Ancient Synagogue: The First Thousand Years pgs 88-89 by Lee I. Levine
14.   The Ancient Synagogue: The First Thousand Years pgs 364-365 by Lee I. Levine
15.   Talmud Bavli B Rosh Hashana 24b
16.   The Old Testament (Numbers 21.8-9)
17.   Talmud (Rosh Ha-Shanah 29a)
18.   The New Testament (John 3:14-15)
19.   Euterpe Herodotus’ Histories Book II 50
20.   Euterpe Herodotus’ Histories Book II 18
21.   Euterpe Herodotus’ Histories Book II 41
22.   Euterpe Herodotus’ Histories Book II 48
23.   Comparative Studies in Greek and Indic Meter Harvard University Press by Gregory Nagy

Orissa in the Crossfire - Kandhamal Burning (Preface), by Vrndavan Parker

admin — Thu, 01 Jul 2010 00:03:46 +0000

Orissa in the Crossfire-Kandhamal Burning provides many vital details related to the Hindu-Christian violence that has swept Orissa’s Kandhamal district. The book also highlights the history of Orissa and its tribes. While many have familiarized themselves with the propaganda that has fictionalized the events surrounding the Kandhamal crisis, few have had access to the facts. The true history of Kandhamal and the struggles of its people deserve a fair hearing in the court of public opinion. Is the Kandha religion sinister or sacred? Are they bloodthirsty savages or a people of a noble and ancient heritage? Can the tribes people of Kandhamal rise up out of their undeserved shame and be seen for who they really are? Long labeled as ‘a cruel human sacrificing tribe of ruthless savages’ it is time the truth be revealed. It is time for the world to learn about the Kandha ‘God of Light’ and their Culture of Life.

Paperback 452 pages

http://www.lulu.com/content/paperback-book/orissa-in-the-crossfire-kandhamal-burning/7879596

The book is available in hardcopy and as a download as well.

PREFACE

I arrived in India in early September 2008. It had been over four years since my last visit. During my previous trips to India, I had travelled throughout the Northeast part of the country. In Arunchal Pradesh, Assam and Nagaland I had met with many tribal people and was fortunate to gain first hand experience of the culture and conditions prevalent in that part of the country. Northeast India is abundant and verdant. Its people represent an amazing diversity of languages, traditons and lifestyles. Unfortunately, despite the beauty and innocence of the region it is plagued by political violence and economic disparity.

In early September 2008 I found myself in Northeast India. This time I was in Hojai, Assam. Located near the Bangladeshi border it is an area of some tension and like many towns of NE India, it is a frequent target for bomb blasts and machine gun killings. I had been invited by the tribal organization VKA (Vanvasi Kalyan Ashram) to participate in their Tribal Leadership Conference. During this meeting I met with thousands of Indian people and with the representatives of nearly every tribe of the Northeast including delegates from Sikkhim. The diversity expressed by these various people emphasized the ideal of ‘Unity in Diversity.’ Here I met with the Buddhists of Tawang and Sikkhim, the Hindu Tribals of Tripura and Manipura and the tribal followers of Danyi Polo. I also met with various other representatives of the diverse tribal faiths of NE India as well. Though Northeast India is home to many Indian tribes it is actually a State to the south of India that is home to a majority of India’s tribespeople. This state is called Orissa or Odisha.

Coincidently, a mere two weeks before my arrival in India the tribes of Orissa had gone on the warpath. According to media reports, countless Christian churches were being burnt and worst of all Christians were allegedly being hunted down and killed. The violence had erupted after an 82 year old Hindu Monk dedicated to the upliftment of Orissa’s tribespeople had been assassinated in a most brutal manner. The day chosen for his assassination was also seen as an intentional provocation. The day was Janmashtami, the birthday of Lord Krishna; a holiday celebtrated across India. The location of the assassination also caused great anguish to the tribespeople. A group of somewhere between 18 to 36 armed men had descended upon a local girls school, lobbing grenades and firing machine guns into the air. The headmistress of the school was gunned down as she attempted to shield the life of her mentor, the 82 year old monk and founder of the school, Swami Lakshmananda Saraswati. A visiting parent along with two junior monks were also viciously slaughtered as the young students fled for their lives.

Orissa was stunned by the violence and the entire State went into mourning. Hindus throughout the world were outraged. Yet worst was to come. As a stunned people began to confront the fact that the authorities had failed to protect its citizens, the media began a campaign of calumny. Ignoring the brutal assassination of a beloved spiritual leader as the root of the crisis the media began to depict the response to the massacre as the story. Report after report flooded the world media depicting the outraged tribal response as the actions of blood-thirsty criminals and marketers of hate. Ignoring the hundreds of years of anguish and the long simmering disputes between the local Kandha tribespeople and the Christian converted Pana, the media and political left created an artificial template lambasting the Hindus as the sole perpetrators of the violence.

It was in the midst of this crisis that I arrived in Orissa to investigate the circumstances surrounding the violence. I arrived in Bhuvaneshwar, the capital of Orissa, on September 15, 2008. The monsoon season was in full swing. The worst floods in nearly 70 years washed over the land. The state highway was washed out several times and thousands of people were left homeless. Amazingly life went on as usual with very little interruption. I had a couple miraculous escapes as we drove around Orissa crossing bridges only hours before they were swamped by the swollen rivers of the region.

During my 5 weeks in Orissa I met with many people on all sides of the issue. Most people were forthright and clear about the issues plaguing the people. Many of the people, in fact, most of the people I met with had excellent solutions to the problems at hand. However the violence and disparity experienced by the people of Orissa and India at large has created a kind of chaos and instability. Thus India moves from one crisis to the other. The greatest obstacle in the way of India’s progress is the state of denial that is endemic to country. Without understanding the true foundation of the problem it is almost impossible to provide any solution. The truth is most often buried and manipulated by vested interests. Any effort to reveal the truth is highlighted as a ‘communal’ or ‘prejudiced’ effort. Victims are ignored and culprits are emboldened as the various political players entrench themselves in the suffering of the people. India’s people are categorized and cataloged and thus divided againt themselves by language, religion, ethnicity, caste and clan. Government benefits are given out and fought over. Many take advantage of government largesse based upon their greed as the truly needy are left on the way side. India’s tribal people have been left far behind as some of India’s non-tribal citizens expertly and criminally manipulate the system. In this way tribal lands and rights are being accessed by non-tribals to the disadvantage of the tribals. Long embittered, India’s tribes are only now attempting to regain lost ground. Their struggle has been a long one and is ongoing.

In this report I have attempted to present the facts as they happened. I have referenced many experts in both the history of the region and personally interviewed the leading investigating journalists and other informed parties in regard to Orissa’s tribal crisis. I was also quite fortunate to have met with and interviewed the world’s leading experts on India’s tribal condition. I am grateful to the faculty, staff and students of North Orissa University’s Tribal studies program. It is the only one of its kind in the world and is located in the heart of Orissa’s tribal country. In particular Professor Laxman Sahu of NOU’s Tribal studies program and his students were very enlightening. I also gathered much information from Orissa’s Tribal Museum experts and was delighted to see the many artifacts from Orissa’s living cultures. The experts from the Governments Scheduled Tribes and Scheduled Castes (ST-SC) Dept were also generous with their time and I am grateful to them for their help. These many expert views on Orissa’s tribal condition are irreplaceable and crucial towards gaining an accurate understanding of Orissa’s socio-political conditions. I am also grateful to Janmejay Sahu and Sanjay Jena for their hospitality, assistance and guidance during my stay in Orissa.

The information in this report is primarily based upon the testimony of the leading academics of Orissa, authoritative and verifiable news reports and my personal observations obtained during interviews and during my interactive visits to various locations during my fact-finding mission to the region.

“Orissa in the Crossfire’ not only provides many of the vital missing details related to the Hindu-Christian violence that swept the Kandhamal district of Orissa in 2008, it highlights the history of Orissa and its tribes. Forgotten by most is the fact that Orissa was once a great naval power. Its ships plied the ancient seas from Japan to Rome. However today, Orissa is one of India’s poorest regions. Ironically it was once one of the wealthiest kingdoms of the ancient world. Its city of Puri has long been a place of great significance and it remains as an epicenter of devotion and faith for countless millions.

While many have familiarized themselves with the propaganda that has fictionalized the events surrounding the Kandhamal crisis few have had access to the facts as they are. It is my hope that the these truths and facts can now be accessed. The true history of Kandhamal and the struggles of its people deserve a fair hearing in the court of public opinion. Let us not add to their anguish by ignoring, negating and vilifying their cause and their cries for justice. Let the tribes people of Kandhamal rise up out of their undeserved shame. Long labeled as ‘a cruel human sacrificing tribe of ruthless savages’ it is time the truth be revealed. It is time for the world to learn about the Kandha ‘God of Light’ and their Culture of Life.

Brannon Parker
November 7, 2009

Chinmayananda Jayanti, by V.N. Gopalakrishnan

admin — Thu, 01 Jul 2010 00:02:54 +0000

Chinmayananda Jayanti was celebrated on May 8 this year in over 250 Chinmaya Mission centers in India and almost 50 centers outside India. This day marked the birthday of Swami Chinmayananda, one of the foremost preachers of spiritual knowledge in recent times. Chinmaya Mission was established by the devotees of Swami Chinmayananda in1953 and is rendering valuable service in inculcating spiritual, cultural and social values among children and adults all over the world. Swamiji dedicated four decades of his life for the service of humanity by establishing ashrams, schools, hospitals, nursing homes and clinics throughout the world.

Swamiji is popular worldwide as a spiritual master and was considered an authority on the ancient Hindu scriptures, especially the Bhagwad Gita and the Upanishads. He was the author of over 30 books dedicated to the philosophical belief behind religion. He is credited with the revitalization of spirituality and cultural values in India. Swamiji also worked ceaselessly for spreading the philosophy of Advaita Vedanta expounded by Adi Shankaracharya all over the world. Swamiji made Vedanta accessible to everyone regardless of age, nationality or religion.

Swami Chinmayananda was born in a devout Nair family called ‘Poothampalli’ in Ernakulam, Kerala on May 8, 1916 as the son of Parukutti and Kuttan Menon. He was given the name of Balakrishnan (Balan) by Chattambi Swami, known as the ‘Saint without saffron.’ Swamiji lost his mother at the age of 5 and was introduced to formal education in a nearby school where he learnt Malayalam and Sanskrit. After graduating from Lucknow University in English Literature and Law, he joined the Indian freedom struggle and was arrested and sent to jail. After coming out of jail, he entered the journalism profession and joined The National Herald in Delhi as a reporter. His writings during those days displayed his inherent compassion for the poor.

In 1947 he went to Rishikesh and met Swami Sivananda of the Divine Life Society to get his doubts cleared as to why saints who cared about mankind chose to stay away from people and did not enter mainstream life. Meeting Swami Sivananda and interacting with him proved to be a turning point in his life. He pursued spiritual studies for nine years under the guidance of Swami Sivananda and under the tutelage of Swami Tapovan Maharaj of Uttarakashi. Known as the vibhuti of the Himalayas, Swami Tapovan Maharaj was an authority on Indian scriptures. Swamiji was initiated in the order of Sanyasa in 1949 and was named Swami Chinmayananda Saraswathi. Since 1951, Swamiji has been working tirelessly to spread the eternal message of Hindu Dharma to the masses. Swamiji introduced the Gita Gnana Yagna first in Pune and subsequently all over the world. Through Jnana Yoga (Vedantic path of spiritual knowledge), he emphasized the balance of head and heart, pointing out selfless work, study and meditation as the cornerstones of spiritual practice.

Administered by the Central Chinmaya Mission Trust in Mumbai, the Mission undertakes a wide range of spiritual, educational, and charitable activities including Jnana Yajnas (Vedanta lecture series, seminars, workshops); Bala Vihar (Vedanta forum for children and youth); Yuva Kendra (Vedanta forum for university students and young professionals; Study Group (Vedanta forum for adults) and Devi Group (Vedanta study and discussion forum for housewives); Spiritual Retreats and Camps; Intensive Vedanta Courses (training for monks, swamis/swaminis and brahmacharis/brahmacharinis); Temples and Shrines; Educational Institutions; Medical Services; Rural Village Development Projects; Pitamaha Sadans (homes for senior citizens); and Research in Sanskrit and Indology. Chinmaya Mission sponsors 62 schools in India where Vedic heritage is included in the curriculum. Chinmaya ashrams are established in Mumbai and Siddhabari in India and in Piercy, San Jose, Washington, Chicago, Flint, New York, Florida and other places in the U.S.

Chinmaya Mission imparts the wisdom of Vedanta in the Vedic tradition of guru-shishya parampara (teacher-taught tradition). “To give maximum happiness to the maximum number for the maximum time” is the tenet that drives the Mission workers and each person has gained personal growth, heightened efficiency, contentment, and the ability to live with others in peace and harmony.

Swami Chinmayananda was appointed as a President of Hindu religion for the Centennial Conference of the Parliament of World Religions in Chicago, where Swami Vivekananda had addressed hundred years ago. Swami Chinmayananda attained Mahasamadhi on August 3, 1993 in San Diego and his body was buried in the Siddhabari Ashram.

The teachings of Swamiji record his presence eternally reaching out to all those aspiring for the higher ideals in life. His legacy remains in the form of publications, audios and videos; social service projects; Vedanta teachers whom he taught and inspired; and Chinmaya Mission centres worldwide, serving the spiritual and cultural legacy. Swami Tejomayananda, a disciple of Swami Chinmayananda is the present spiritual head of the Chinmaya Mission worldwide.

The author is a social activist and Director, Indo-Gulf Consulting. He can be contacted at telegulf@gmail.com.

Dear Abby

admin — Thu, 01 Jul 2010 00:01:31 +0000

The following letter appeared in “Dear Abby,” a syndicated column published in hundreds of U.S. newspapers:

A rough approximation of the Bible Belt. (Copied from Wikipedia)

“Dear Abby, I am a Hindu woman living in the ‘Bible Belt.’ Many of my friends and acquaintances are Christians, and they are all wonderful except for one thing. Some try in small, subtle ways to convert me to their faith. With Christmas approaching, I know what’s coming: boxes of baked goodies with little brochures and pamphlets tucked inside all about Jesus and the Christian faith. I wish you would remind people that all of us in this diverse nation should respect the faiths of others. To try to convert someone to your faith implies that you consider your religious beliefs superior, and this is just plain wrong. I know these gestures are well meant, but I wouldn’t dream of sending Hindu brochures with my holiday goodies. Abby, what is a tactful, but firm, way of dealing with this?” Signed, Happy Hindu In The Bible Belt.

Abby’s response:

“Dear Happy Hindu, much as you would like, you are not going to change people who feel its part of their religious commitment to ‘save’ you. Ignore the brochures and enjoy the goodies.”

Based on a 12/21/02 Chicago Tribune feature under the head-line “American Advice Columnist Responds to a Hindu’s Concern.”

दीपोज्वलनम् - Deepojvalanam

admin — Thu, 01 Jul 2010 00:00:27 +0000

This sloka is to be recited while lighting lamp.

शुभं करोति कल्याणम् आरोग्यं धन-सम्पदा |
शत्रुबुद्धिर्विनाशाय दीपज्योतिर्नमोस्तुते ॥

subham karoti kalyanam arogyam dhana sampada
shatru buddhir vinashaya dipa jyotir namostute

Sanskrit to English Word Meaning:

Subham- auspiciousness; karoti – which brings; kalyanam- prosperity; arogyam- good health; dhanasampadah- abundance of wealth; shatrubuddhih- of the intellect’s enemy (ignorance); vinasaya- for the destruction; dipajyotir- that lamplight; namosthuthe- I salute thee.

Translation

I salute the One who is the lamplight that brings auspiciousness; prosperity, good health, abundance of wealth, and the destruction of the intellect’s enemy (ignorance).

Brief explanation

This prayer is chanted before lighting the lamplight. Light is considered a symbol of auspiciousness, prosperity, and abundance in many cultures. Light brings with it brightness, but how does it destroy the intellect’s enemy? The intellect’s enemy is ignorance, which is likened to darkness. Light removes the darkness and makes it possible to see things clearly.

Mahavidhyas (1 of 10), by Deepak Saagar

admin — Tue, 01 Jun 2010 00:00:30 +0000

Maha Kali, the first of the ten Mahavidhyas, is perhaps one of the best known goddesses of Hinduism. She is the very force behind the movement of time, our very life and the order that maintains it. Fearful though she appears, she is capable of granting the ashta siddhis to her Upasakas. She is portrayed as dark blue in colour, her eyes wide open, her tongue rolling wildly, dressed with severed human heads and hands and wearing garlands of skulls with various arms bearing different weapons. She is often shown straddling over a corpse (which is in the form of Shiva) amidst a blood spattered battle field or a cremation ground. She represents death and beyond, thus standing for all eternity as the only ultimate truth.

Deepak Saagar is a graduate student at the University of Cincinnati.

Reflections of a Graduate, by Akshay Bhagwatwar

admin — Sat, 15 May 2010 02:00:35 +0000

The decision of leaving India for education in the USA is a tough one for every Indian student. It is a big leap in the career path that comes with a huge financial investment and a challenge of adjusting to a completely new country and culture. So, when I started my journey to Seattle for my master’s degree at the University of Washington, there was a sense of apprehension over whether I would be able to adjust to the way of life in the USA and if I would ever get a chance to follow Indian culture and traditions.

The kind of welcome I received from the Hindu YUVA at UW was amazing. The ‘Suswagatam’ program (new student welcome program) organized by the Hindu YUVA at UW, made me feel at home. I was hosted by two Hindu YUVA volunteers, who were also students at UW, and they helped me settle down in Seattle. Hindu YUVA and its members soon became my family in Seattle. They not only helped me meet many new people but also re-introduced me to Shakha , which I had been occasionally going to back in India. Shakha is a weekly program of Hindu Swayamsevak Sangh, where people meet to practice yoga, play team-building games, have discussions and do community service activities.

Hindu YUVA celebrates Navaratri

Shakha and the activities organized by the HSS brought in a sense of discipline in my lifestyle and pride towards the Hindu culture. Participation in the activities and events organized by HSS also helped me go beyond just the normal academic schedule. I was amazed by the way Hindu culture is lived and celebrated in the US. HSS, Shakha and all the activities have now become a part of my everyday life here. All this have immensely contributed to my success in academics. As I plan to move ahead with my academic goals towards a doctoral degree at Indiana University, I have no doubts in my mind that the next 4 years are going to be enjoyable with the Sangh Parivar always around me.

Akshay Bhagwatwar just completed his master’s in Information Management from the University of Washington, Seattle. He plans to start his Ph.D. at the Kelley School of Business at Indiana University this fall.

Mother’s Day: Celebration of the Goddess, by V. N. Gopalakrishnan

admin — Sat, 15 May 2010 01:00:04 +0000

Mother’s Day is an annual celebration that recognizes mothers, motherhood and maternal bonds, in addition to the positive contributions mothers render to the society. By raising children and inculcating good qualities in them, mothers carry out the vital responsibility of building and molding tomorrow’s leaders. All around the world, people take Mother’s Day as an occasion to reflect on the importance of mothers and to appreciate the many sacrifices they make.

Mother’s Day came into being due to the efforts of two American women, Ms. Julia Ward Howe and Ms. Anna Jarvis. In New York City, Ms. Julia Ward Howe led a ‘Mother’s Day’ anti-war observance on June 2, 1872, which was accompanied by a Mother’s Day Proclamation. The Resolution that created a dedicated Mother’s Day was signed by US President Woodrow Wilson on May 8, 1914. Most countries, including the US, Australia, Canada and India, celebrate Mother’s Day on the second Sunday of May.

The idea of worshipping the divine as the Eternal Mother has been in the Hindu tradition from time immemorial. Goddesses, such as Lakshmi, Saraswati, Parvati, Durga and Kail, are worshipped as forms of the Universal Mother. The concept of Mahadevi as the supreme goddess emerged as a term to define the powerful nature of female deities. Women are considered manifestations of the Divine Mother. According to Manusmruti, “The daughter is the highest object of tenderness,” and “The mother is revered a thousand times more than the father.”

Personal God is worshipped in various forms in Hinduism, and this has led to the formation of various sects that all fall under Hindu Dharma. Siva is the supreme deity to Saivites, and Vishnu is the absolute deity for Vaishnavites. For Shaktites, Shakti manifests as Mother or Devi. The idea of worshipping God as Mother finds expression in the Vedas and the Upanishads. Sri Ramakrishna Paramahamsa always referred to God as “my Mother.”

There are traces of Mother worship in the Indus Valley civilization. The female terracotta figurines found at Mohenjo-daro are comparable to similar artifacts found in Mesopotamia, Asia Minor, Syria, Palestine, Cyprus, Baluchistan and Egypt. The generally accepted view is that these figurines represent the Great Mother whose worship under various names and forms is still prevalent in India.

The origin of the idea of Mother Goddess in the Vedas is difficult to be pinpointed, but deities like Aditi and Saraswati are described as “motherly.” This shows that the idea of the Mother underlying such Puranic deities as Uma, Durga, Parvati and Lakshmi is of Vedic origin. The Vedic concept of the Mother Goddess is found represented in Aditi who is referred to in the Rig Veda several times. This tradition of Aditi being the mother of the gods is found in the Puranas as well. Agni is conceived as the Divine Mother in the Durga Sukta of the Taittiriya Aranyaka. In the later Puranic texts, night is described as originating from Maya, and is called Bhuvaneshwari, the sovereign mistress of the worlds. Devi Sukta gives the concept of the Divine as Shakti, and Mother Goddess makes her appearance in the Kenopanishad as Uma Haimavati. Devi Bhagavatam describes this legend elaborately and records Lord Indra’s adoration of the Supreme Mother.

The Mundaka Upanishad speaks of seven female powers which are personifications of the flames of sacrificial fire. The first chapter of the Ramayana, the Balakanda, refers to the story of Goddess Uma, the youngest daughter of Mount Himavan, who was married to Rudra. The Mahabharata also refers to Pradyumna’s worship of Goddess Katyayani and Aniruddha’s hymn to Goddess Chandi.

It is a universally accepted fact that there cannot be a creation without the union of two elements-the male and the female. The linga and yoni representing the masculine and feminine aspects have been the symbols of Shiva and Shakti. It was observed that the Supreme Being is responsible for the creation, preservation and destruction of the universe.

Purusha and Prakriti are two independent realities. In the Puranas, Prakriti is conceived of as Purusha’s female counterpart. In the Puranas, the concept of Shakti as Mother Goddess attained remarkable development. The Devi Bhagavatam is devoted to the exploits of the Great Goddess whereas Devi Mahatmyam describes the concept of Shakti as the Great Mother and is regarded as a sacred text of the mother worshippers of India.

Durga is worshipped as Annapurna, the provider of food, and as Jagaddhatri, one who upholds the world. In the Devi Kavacha, Devi is conceived as Nava-Durga in nine forms, such as Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri and Siddhidatri. The Devi is also conceived of in three forms according to three gunas such as Maha Saraswati (Sattva), Maha Lakshmi (Rajas) and Maha Kali (Tamas). The ten Mahavidyas are another set of representations of the Devi such as Kali, Tara, Shodashi, Bhuvaneshwari, Bhairavi, Matangi, Chhinnamasta, Dhumavati, Bagala and Kamala. From this, it is clear that the concept of Mother as a divine personality has been prevalent in the Hindu tradition from time immemorial.

The author is a social activist and Director, Indo-Gulf Consulting. He can be contacted at telegulf@gmail.com

Indo-Greco-Coptic Nexus (Part 2 of 3), by Vrndavan Parker

admin — Sat, 15 May 2010 00:43:57 +0000

(This is the second of a series of three articles. Please read the first article of the series here.)

A vivid example of the confusion caused by Homer can be seen when we look at his view on Kronos the Greek God of Time. Our word Chronology is rooted in the word Kronos. Homer presents the God Kronos as a disturbed and psychotic being who kills and eats his own children. The image is horrific, dark and blatantly asuric-demonic in nature. However when we apply the Vedic perspective to this image it becomes clear that Homer took ancient knowledge and repackaged it to suit his own ideas. Kronos is God as Time. In the Bhagavad-Gita Krsna as the Supreme Being states,” Time I am, the Devourer of worlds.” Homer took this concept and turned it into an actual human-like entity that brutally murders and eats his own children. However the original concept points to an actual and obvious law of nature. Recognizing Time as the all consuming and merciless destroyer, the Ancients were in awe of this power. This concept was well known throughout antiquity and still rings true today.

This thing all things devours;

Birds, beasts, trees, flowers;

Gnaws iron, bites steel;

Grinds hard stones to meal;

Slays king, ruins town,

And beats mountain down.

…Time…It is Time!

If we so desired we could easily portray such a force as evil merely based on the impact it has upon the world. However such a perspective would not be accurate nor just.

Another important point regarding Greek spirituality is to recognize the one recurring and common symbol that has always been associated with the Greek sense of the sacred. This symbol is the Vedic Swastika. In the alleged city of Troy over 500 Swastikas were discovered. Thus this symbol is found over and over again and it is generally found in the most sacred and religiously important sites.

Whether it is the grand Swastika mosaic (seen above) found in Dion, Macedonia, Greece the ancient pilgrimage place and sacred city built at the foot of Mt Olympus….

Or the Ceremonial Swastika Shield of King Phillip, the father of Alexander the Great. This was discovered in his tomb and it is encircled with Swastikas. Again because it is a sacred ceremonial shield it is covered in Swastikas to symbolize its connection to the Divine. This Swastika held the same place of honor in Ancient Greek culture as it does today amongst Hindus, Buddhists, American Indians and others.

Ceremonial Swastika Shield of King Phillip, the Father of Alexander the Great

Here, on this ancient Greek warrior helmet 325 BC, we see a Swastika. Found at Herculanum.

Ancient Greek Swastika Bowl discovered at the site of Troy

We find other striking similarities between India’s Vedic culture and ancient Greece in the symbols of the Serpent and the Swastika. The Greek Cross has the same shape and form (crux quadrata) and is the basis for the swastika which was also called ‘fylfot’ or ‘tetraskelion’. Over 530 Swastikas were discovered in the ancient city of Troy by Schliemann. Details of this were presented in an article by the Northvegr Foundation entitled ‘Dispersion of the Swastika’.

“Figure 69 represents one Swastika in which the main arms cross at nearly right angles. Both ends of one arm turn to the left and those of the other arm turn to the right in figure 8 style. One of the ends is curved, the others bent at different angles. Fig. 70

shows the parallel lines representing segments of a circle similar to figs. 60, 64, 65 and 69, except that it has four instead of three. It has one Swastika; the main arms (of double lines) cross at right angles, the ends all curving to the left with a slight ogee.
The U. S. National Museum was, during 1893, the fortunate recipient of a collection of objects from Madame Schliemann, which her husband, before his death, had signified should be given to the United States as a token of his remembrance of and regard for his adopted country. He never forgot that he was an American citizen, and, preparing for death, made his acknowledgments in the manner mentioned. The collection consisted of 178 objects, all from ancient Troy, and they made a fair representation of his general finds. This collection is in the Department of Prehistoric Anthropology. In this collection is a spindle-whorl, found at 13 ½ feet (4 meters) depth and belonging to the fourth city. It had three Swastikas upon its face, and is here shown as fig. 71.
The Fifth City.–Schliemann says:
The rude stone hammers found in enormous quantities in the fourth city are no longer found in this stratum, nor did the stone axes, which are so very abundant there, occur again here. Instead of the hundreds of axes I gathered in the fourth city, I collected in all only two here. The forms of the terra-cotta whorls, too, are in innumerable instances different here. These objects are of a much inferior fabric, and become elongated and pointed. Forms of whorls like Nos. 1801, 1802, and 1803 [see figs. 72, 73, and 74], which were never found before, are here plentiful.

The Sixth and Seventh Cities.–The sixth city is described in “Ilios,” page 587, and the seventh on pages 608 and 618. Both cities contained occasional whorls of clay, all thoroughly baked, without incised or pointed ornamentation, and shed no further light on the Swastika.

Fig. 75 represents the opposite hemispheres of a terra-cotta ball, found at a depth of 26 feet, divided by incised lines into fifteen zones, of which two are ornamented with points and the middle zone, the largest of all, with thirteen specimens of

and .

Zmigrodzki says that there were found by Schliemann, at Hissarlik, fifty-five specimens of the Swastika “pure and simple” (pp. 809,826). It will be perceived by examination that the Swastika “pure and simple” comprised Swastikas of several forms; those in which the four arms of the cross were at other angles besides right angles, those in which the ends bent at square and other angles to the right; then those to the left (Burnouf and Max Müller’s Suavastika); those in which the bends were, some to the right and some to the left, in the same design; where the points tapered off and turned outward with a flourish; where the arms bent at no angle, but were in spirals each upon itself, and turned, some to the right, some to the left. We shall see other related forms, as where the arms turn spirally upon each other instead of upon themselves. These will sometimes have three, five, and six, for more arms, instead of four (p. 768). The cross and the circle will also appear in connection with the Swastika; and other designs, and zigzags (lightning), burning altars, men, animals, and similar representations will be found associated with the Swastika, and are only related to it by the association of similar objects from the same locality.”

In this we have direct verification of the Vedic links to ancient Greece. As in the Vedic tradition, the Swastika was not a mere decoration but rather it was always intimately associated with the sacred. It was also always connected with the cross and the disc.

Prof. Dr. Francisco Diez de Velasco discusses the similarities between Indian and Greek religion is his thesis ‘Serpentine Power in Greece and India’.

“The essential role played by serpents in some mythical Greek episodes does not appear to be sufficiently clarified. In view of the impossibility to find decisive explanations in the Hellenic culture itself, we decided to use an instrument of historical-religious analysis, the comparative method, to find an extra-Hellenic example with a sufficient degree of relevancy to enlighten the religious “reality” that underlies these serpentine episodes. The country where the systematization of the symbolism of the serpent is accessible and with a suitable development for our purpose is India. In this multiform culture we will try to find an example that offers an explanatory linkage for the sparse information that survives in the Hellenic culture… Gorgo seems a candidate to symbolize among the Greeks the radical alterity named Kundalini in Tantric tradition, a terrific power mastered by a select group of special men, transformed into heroes. Thanks to the Indian parallel we can better understand the subtle role of Hermes, the god in the Greek pantheon who best symbolizes the ritual of ascension and change to a new reality that is the experimentation of serpentine power, the alterity and strength of which are reflected in the hypnotic and terrifying glance of Gorgo… Among the Greeks knowledge seems to be attested of subtle or mystical physiology having a number of elements comparable with Indian Tantrism. The symbols (serpent, light, ascension) and the experience (importance of sex, access to a greater personal development) are similar. In the Greek case the information is hidden in the mythical language (in the literary or iconographical transmission), re-elaborated and transmitted in most cases by authors who are unaware of the real dimension of the facts they are relating. Without the instruments of the comparative method the sole interest of the vicissitudes of diviners such as Teiresias, Melampous or Branchos, heroes like Perseus or gods like Hermes is to show the ravings of mythical creation; in the light of the Indian example, the Greek myth grows in meaning and could be explained, in part… we are dealing with similar models to characterize extraordinary religious experiences. But the result is different and exemplifies the cultural adaptation produced in the social mentality in each country that seems to illustrate the archaism of the practices and permits us to refute a recent loan. Heroes, kings or diviners in the Greek case or creatures liberated from the bonds of human nature in the Indian case are two ways to represent the man who had developed potentialities beyond the reach of common human beings.”

Another interesting aspect of the Indo-Greek nexus is underscored by the research of Manoj Bhatty. In his thesis entitled ‘Antikythera mechanism origin - India or Greece - Ancient Indian Astronomy’ he states, “There is a good chance that the mysterious Antikythera mechanism had its origin in India. Let me elaborate on what Antikythera mechanism really is. In layman’s terms Antikythera mechanism is the world’s oldest computer! Yes, Antikythera mechanism is an ancient device that is closest to being a mechanical computer (or analog computer if you may) than any other ancient artifacts that range back to around 150 BC. Fundamentally Antikythera mechanism was very useful for extremely intricate astrological calculations and predictions and it has been found to be incredibly accurate and fairly advance for its time… the fact that the instructions were written in Greek language because Greeks didn’t know how to use the device! Add to it the fact that it was being shipped to Greece and it becomes a very strong argument in the favor of the assertion that it Antikythera mechanism was manufactured elsewhere for Greeks but not by Greeks. Another extremely important point that I’d like to make is that the timing of the whole thing coincides with Hipparchus’s reforms… Hipparchus was trying to improve Greek’s astrological sciences to get them to make more accurate predictions; this whole era being Greeks reaching out to outside world (Greeks students coming to Takshashila, India for studies is well documented) and it’s very likely that Antikythera mechanism was being shipped to Greece as a part of an effort to import some more advanced technologies. This again, sits well with the aforementioned facts that that Antikythera mechanism was found shipwrecked on its way to Greece and the verbose “how to use it” instructions written in Greek. Antikythera mechanism is just one of many such devices invented by Indians: Antikythera mechanism is essentially many different devices rolled into one. More specifically, if you start with an Armillary sphere (gola-yantra) and make adjustments (some complex ones) to include many other ancient astrological devices while using a clock like mechanism, you would end up with something like Antikythera mechanism. So, it’s not a mysterious thing, it’s just a rather advanced piece of machinery that hints at the craftsmanship and astrological knowhow of the people using it. The astute reader might make a case that later Greeks have also been known to use Armillary spheres but the problem is that even Greek Armillary spheres were not accurate enough. Greek’s Armillary spheres used ecliptical coordinate system while Indian Armillary spheres used Equatorial coordinate system (more accurate, while also providing a way to switch to ecliptical system if needed). And various other devices (yantras) like Yasti-yantra, Ghatī-yantra have been in use in ancient India since well before Antikythera mechanism so it follows that Indians must have had been trying to improvise on the devices they already had and came up with the Antikythera mechanism.”

We also find Vedic symbols such as the 3 shaped ‘OM’ sign in Crete. In the thesis entitled ‘Aum Sign in Crete’ the researcher Sunil Shrivastava writes in this regard, “While reading William Durant history book on Crete and Greek Civilization, I found that Crete people were worshipping snake, a mysterious letter 3, and a Fertility Goddess. The mysterious letter 3 would resurface in the temples discovered in Crete. It is clear that across the Middle East and the ancient world, peopled worshipped snakes. This was nothing new for people whose verbal traditions were basically the same. The snake worship was often associated with the Phallic Worship, which is a symbol of the Male Principle or the Father Principle Worship. The Fertility Goddess was the symbol of the Female Worship Principle. The number “3″ worship reminded me of the sign AUM, and many years back, I found it in the archives of Crete Museum, which I carefully saved in my private collection… like Hindus, the Troy people would cremate and mourn the dead for 13 days and on the last day of the mourning, they would have a feast. Their women would wear something like an Indian Sari. Troy and Crete were the early civilizations that influenced Greek Civilization. Ancient Greek and Sanskrit are very close. There is a lot of parallelism and similarity between Greek and Hindu Religion, Languages, Philosophies, Science and Astronomy. Lately, as the field of researchers has opened up the club of history writers, which was initially dominated by colonial historians, there is “pressure” to revisit these facts. There were some honest historians among the colonial historians but for obvious reasons, they were not very popular and accepted by their main stream brothers. History and Academia demand physical and “hard” proofs, such as the discovery of archaeological sites with artifacts. “Soft” facts like similarity in Languages, Religion, Philosophies, and Science are difficult to admit and usually hard to prove. Grudgingly, these similarities are being labeled under an unknown Proto-Indo European Civilization. DNA study, and other observations of mine, suggests that an ancient migration from the North-Western Region of Indian Peninsula to Europe took place in 40,000 BC.”

The Temple of the Oracle of Delphi was at the heart of ancient Greek Religion and Spirituality. As discussed earlier, the Shiva Linga or Omphalus was at the center of its Holy of Holies. Not only this, a Vedic phrase was inscribed at the Temple. An inscription stating ‘Gnothi Seauton’ meaning ‘Know Thyself’, reminded the visiting pilgrims of their goal of ‘Self Realization’. This goal represents the essence of the Vedic path. In the Sanskrit language this phrase is ‘Jnanoti Sotam’.

At the time of the migrations of the Indian Vedic people they moved into the Middle East and into the Mediterranean regions. In ancient Mesopatamia the Vedic God of the Waters, Varuna was known as Ea or Ayus and Indra, the God of storms and the King of heaven was known as Enlil. Both Balarama and Krishna were referred to as Baal as in Balarama and Bal Gopal. Lord Ramachandra or Rama is none other than Ra, the alleged Sun God of Egypt. In fact the disc emblem signified much more than the sun. Since the very sun itself was a symbol of the Supreme Being and was considered a manifestation of the Sudarshan Chakra of Vishnu, the solar emblem became the primary symbol for God. In the Yantra forms of both Rama and Krishna-Vaasudeva they are represented by disc. The Vedic Sun Yantra itself is connected to Rama and is presented as a disc encircling the name of Rama. This same disc was also represented by the Swastika, the Cross and the Ankh for they all symbolized the Supreme Godhead. The Sudarshana Chakra of Vishnu is the same emblem as well. Along with the disc we always find the eagle, the serpent and the lion. The image of the winged disc, usually accompanied by a serpent, symbolized the Supreme God across the world. Civilizations from India, the Mesopotamian region, Egypt, Judea, Ethiopia and the Americas all used the winged disc to symbolize God. So rather than ‘Sun Worshippers’ the Sun Disk, like Sacred Fire, was used as a tool for communion between the worshipper and the Divine. The Divine Goddess, the pleasure potency of the Divine, was referred to as Shakti and Shekinah. She was always associated with the Red Lotus, Rose or Flower and this was her symbol. Both God and Goddess were worshipped as the Divine Couple. They were as inseparable as Fire and Heat, Water and Wetness and the Sun and Sun-Light. Vishnu, himself, was worshipped by the ancient Babylonians and Sumerians as Marduk. Marduk was always associated with Mushushu. Mushushu was his carrier and was an amalgamated creature consisting of the Eagle Garuda, the Serpent Ananta Shesha and Hari the Lion.

The Vedic Fire God, Agnidev is considered to be the ‘Mouth of God’ and during Vedic Fire Yajna oblations, offerings are made to the Divinities and poured into the fire. We find the name ‘Agnidev’ in the Latin as ‘Agnus Dei’. ‘Agnus Dei’ symbolizes the same principle in both the Vedic and Christian traditions. Our English words ‘Ignite’, ‘Ignition’ and ‘Initiate’ are all rooted in ‘Agni’, the Sanskrit word for ‘Fire’.

Some may naturally question the conclusion that identifies the Gods of Greece with those of India. Yet we find that history itself confirms this view. The ancient Greek writer Arrianus’ short book ‘Indica’ clearly refers to various Greek Gods in relation to India. ‘Indica’ is one of the oldest surviving foreign descriptions of India. Flavius Arrianus was a biographer of Alexander the Great and he relied upon other Greek sources, like the writings of Niarchus, which are now lost.

He writes, “The looks of the people of India and Aethiopia are not entirely dissimilar. The Indians who live towards the south are more like the Aethiopians, they are black in their faces, and their hair is black; but they are not so flat nosed or so curly-headed as the Aethiopians. The more northern Indians would especially resemble the Egyptians in their bodies. Megasthenes says that there are in all 118 Indian nations. I myself agree with him that there are many Indian nations; but I am not able to conjecture how he learned the exact number and recorded it, for he only visited a mere fraction of India, nor do many of the races have any intercourse with each other. He says that in ancient times the Indians were nomads, like that section of the Scythians who are not agriculturists, but wandering about on wagons, live at one time in one part of Scythia and at another time in another part, neither inhabiting cities nor consecrating temples to the gods. So the Indians had no cities or temples built for the gods. They clothed themselves in the skins of the wild beasts which they killed, and ate the inner bark of certain trees, which are called tala in the Indian language, and, as upon the tops of palm-trees, there grow upon them things like clews of wool. They also fed upon the flesh of the wild beasts which they caught, eating it raw, until Dionysus came into their country. But when Dionysus came and conquered them, he founded cities and made laws for them, and gave the Indians wine as he had given it to the Greeks. He also gave them seeds and taught them how to sow them in the earth; so that either Triptolemus did not come to this part when he was sent by Demeter to sow corn through the whole earth, or this Dionysus came to India before Triptolemus and gave to the inhabitants the seeds of cultivated crops. Dionysus first taught them to yoke oxen to the plough, and made most of them become husbandmen instead of being nomads, and armed them with martial weapons. He also taught them to worship the gods, and especially himself with the beating of drums and the clashing of cymbals. He taught the Indians the Satyr-dance which among the Greeks is called the cordax, and to let their hair grow long in honour of the god. He also showed them how to wear the turban, and taught them how to anoint themselves with unguents. Wherefore even to the time of Alexander the Indians still advanced into battle with the sound of cymbals and drums… The Heracles, who according to the current report came to India, is said, among the Indians themselves, to have sprung from the earth. This Heracles is especially worshipped by the Sourasenians, an Indian nation, in whose lands are two great cities, Methora and Cleisobora, and through it flows the navigable river Jobares. Megasthenes says, as the Indians themselves assert, that this Heracles wore a similar dress to that of the Theban Heracles.”

The two cities of ‘Methora’ and ‘Cleisobora’ mentioned by Megasthenes are Mathura and Krishnapura. The ‘river Jobares’ is the Jamuna River and Hercules is Krishna as ‘Hari Kula Ish’ the ‘Lord of the Family of Hari.’

The scholar and researcher David Sherman has discovered many aspects of Vedic Vaishnavism at the heart of Western Religion. His vast explorations of the ancient religious traditions of the world reveal a common devotional revelation. This revelation appears to have been global in its scope.

“The Bridal Mysticism of this Rhoda-Kouros worship was at the core of the great Heliopolitan Civilization of Earliest Dynastic Egypt. According to legend, the Egyptian Capital of Heliopolis was founded by an actual son (Actis) or ‘ray’ of Rhoda and Helios Kouros. Tracing all of the interdisciplinary connections to Rhoda and Kouros worship led me back to the Biblical Bridal Mysticism Tradition in the Song of Songs, where the Divine Lovers Doda are clearly related to Rhoda and Rhodos, on their sacred Lotus Isle of Rhodes, in Greece. Thus the Bible calls the Rhodanim/Dodanim. Of course Rhoda and Rhodos Kouros are the East’s Radha Krishna! Their Hierophant and Master of Mysteries is Bal-Yahu-Dionysos, who in the East is Bala-Vasudeva (compare Vasudeva and Hebrew Toba-Yahu). Baladeva in his multi form as Dionysos Polieus is the ‘Descending Savior’ of all worlds (Messiah/Nyasa), the Deva Nyasas of God (Eli/Hari) who anoints/initiates, and who is himself anointed. Investigating these astounding connections further, I found interdisciplinary evidence of the entire salvific tradition of Radha, Krishna and Baladeva-Vishnu in the Mediterranean thousands of years before the Christian era. This tradition was clearly related to Pure Land Buddhism, and thus confirmed it as the earliest and most authentic form of Buddhism.”

Vrndavan Parker is currently working full time for the Dharmic cause. He is a founding member of WAVES, the owner and founder of Vedic Empire Productions, a founding member and former Vice-President of the Vedic Friends Association, and a former executive board member of Community Television of Lane County, Oregon.

Spiritual Evolution of Hinduism, by Nithin Sridhar

admin — Sat, 15 May 2010 00:33:54 +0000

When we browse through the philosophical concepts and spiritual manuals of various Hindu schools and sects, we can see that the spiritual evolution conception of God can be broadly classified into 3 stages.

First, the Vedic (which includes Veda Samhita, Aranyakas, Brahmanas and Upanishads). Second, the Agamic or tantric (which includes various tantric texts of various schools such as Shaivas, Shaktas, Vaishnavas and Ganapathyas). Although Aghoras, like Naths, form a separate category themselves, they can be clubbed in Tantras under Vamachara (Left hand Path). The third stage is the Puranas.

The usual division of Hindu philosophy (Astika schools) is into 6 schools: Sankhya, Yoga, Nyaya, Vaishesika, Mimamsa and Vedanta. All of them can be traced back to the Gita, Upanishads and Itihasas. For one, Mimamsa and Vedanta take the Vedas as the ultimate authority. The ideas of Yoga and Sankhya are mentioned in the Upanishads and Gita. Yoga is a practical application of Samkhya. Mimamsa is ritualistic aspect of Vedic Knowledge. The Vedanta is based on the Prashtana Trayi (Upanishads, Gita and Brahma sutra). Thus, the Astika schools are just the extension and independent development from the Vedic stage.

In the Vedic stage, we first find the evolution of period of Mantra Samhita. The Samhita consists of Mantras that are the spiritual truths realized by rishis in meditation and expressed in human language. That is the reason that the Vedas are called “Apaurusheya” and “Drashtya.” Apaurusheya means divine origin, that is not created by humans. The rishis visualized these truths in meditation, hence they are called “Drashtya.”

It appears that, Rishi’s mainly worshiped 5 elements, Agni being most prominent. They attained highest realizations using upasana the 5 elements. In Rig vedic period, Agni is clearly the Internal Bhuta Agni. By Yajurvedic period, Agni seems to have materialized into external fire of Yagnya. This seems to suggest that spiritual methods were discovered and/or invented to help common people. These common people were not spiritually advanced enough to worship the Bhuta Agni, so external fire worship was conceptualized to help them spiritually advance to a stage where they could worship the internal fire directly.

The Brahmanas are detailed manuals for conducting Yagnyas. Every fire ritual includes Jap and Dhyan. Doing Jap and Dhyan in a fire ritual will purify the fire element in the body to begin with, whereas Pranayam purifies the air element in the body. This pranayam was codified and developed in the Yoga school in the later age. Doing a fire ritual not only purifies the Sadhak but also amplifies the effect of the Jap and Dhyan done.

The Upanishads sages concentrated more on laying down proper philosophical explanations for the various spiritual experiences mentioned in Samhita. Upanishad means “Near Guru”; they are teachings from Guru to Shishya. They give the meanings and interpretations of other aspects of Vedas.

The later development of Astika schools not only takes inspiration from the Vedas but can also be traced back to Upanishads and Gita. So we find a continuous development of Vedic thought and practice, even while they became less prominent day by day in practice, even though they dominated the Philosophy. Shankaracharya, the first person to codify Vedic thoughts and write commentaries on them, was also a SriVidya upasak, a tantric path of Maa Lalita Mahatripurasundari. Ramanuja and Madhava were proponents of Bhakti, derived from its Puranic version.

These clearly establish that even during the time of Adi Shankara, Vedic and Tantric methods were used in an integrated way. Some scholars believe that Tantra is contradictory to Vedas, but this claim is far from true. If we examine basic Tantric texts, we clearly see that they do not differ from Vedic thoughts. In fact, Tantric texts are mainly practical manuals. They explain different ways of attaining siddhis and realizations of spiritual truths.

The differences, if some do exist, are merely in the practical approaches and not in Spiritual truths between Veda and Tantra.

The Vedas were composed over a few millenia and have been passed down to the present age. The Agamas are of comparatively recent origin. Agamic texts are similar to Vedic texts in the sense that they are also collections of spiritual experiences of Sadhakas. They were also passed from Guru to Shishya. It appears that after the Upanishadic period, there was a need to expand the domain of spiritual practices and explore new ways and Siddis. This led to individual sadhakas pursuing deep sadhana to understand different aspects and tap different energies of the cosmos.

A simpler fire ritual - Homam - was designed. The Vedic mantras had given more importance to intonations. But Agamic mantras had more to do with intent than intonations. The spiritual diagrams, the Yantras, were conceptualized. Deities are nothing but personification of different energies. They represent different aspects of the cosmos. As the source of the whole Universe is the primordial sound OM (Shabda Brahman), mantras are mediums for tapping different energies of the universe.

Mantras are the subtle bodies of the deities. Every mantra meditated upon creates a particular visualization corresponding to that aspect of Cosmos. A sadhaka who does a jap of mantra first purifies his ego which will create a void in him. Then the deity of the mantra can fill him fully. His whole personality will be transformed. And hence, the Mantra is the subtle body of that deity. Similarly, we could invoke the deity either in fire (Homam) or in Yantras. During the Agamic period, Agni was not directly worshiped, but he was used as a medium where different cosmic energies can be invoked.

The third stage, the Puranas, appears to be compilations done specifically for the masses. The spiritual truths have been symbolized in the form of stories. Even the spiritual Sadhanas have been included inside the stories. These were composed specifically for people who are yet to involve themselves in sadhana. The latter day Bhakti traditions derive heavily from Puranic literatures.

The mantras, Yantras and the icons/idols are not only representations of deities but also the abodes of subtle bodies of deities. During the Vedic period, Mantras alone were enough to visualize and invoke the Deities (cosmic energies). But by the time of Agamas, Yantras were used along with Mantras in the process of Sadhana. It was only during Puranic age that personifications of cosmic energies were complete. The icons and human representations of divine energies were materialized during this age. What is important to note here is that the images and idols of deities are not products of whims and fancies of some superstitious people, but were representations of cosmic visions which genuine sadhakas had experienced.

One important conclusion can be derived from the evolution of representations of deities. It appears that people’s spiritual level in the Vedic period was more advanced than that during the Agamic or Puranic. And hence, with the Kali Yuga set in, and the spiritual level successively deteriorating, new methods and simpler tools were introduced to assist the masses. And as a result, aids to help in Visualizations were successively introduced.

There is a lack of research in this direction. If more research is done in this aspect of “spiritual evolution,” many misconceptions about Hinduism will be cleared.

Nithin Sridhar is studying civil engineering in Mysore, India. You can contact him at nkgrock@yahoo.co.in.

Pandit Madan Mohan Malaviya, by Sai Tenneti

admin — Sat, 15 May 2010 00:32:09 +0000

Pandit Madana Mohana Malaviya is well-known as the founder of the Hindu Benares University. Just as Gandhi has the epithet “Father of the Nation,” Malaviya has earned the title “Teacher of the Nation,” for his determination in manifesting the greatness of India and her culture in the Indian youth. He was three times elected the President of the Indian National Congress, and is also known for popularizing the slogan “Satyameva Jayate (Truth alone will Triumph).” Though his boyhood was spent in utter poverty, he earned much respect through his scholarship, pure life, and selflessness, and this itself earned him more than thirteen million rupees for the university. He is an example of one of the rare geniuses that take birth from time to time in this world.

Birth and Poverty

Malaviya was born on December 25^th 1861 in Ahiyapura, Uttar Pradesh, which is now named after him and famous as Malaviyanagar. His ancestors hailed from a place called Malwa near Jhansi in North India, hence the surname. Just a few years before he was born, there were freedom struggles led by Nana Saheb, Tatia Tope, and Rani Lakshmibai, to drive the British out of India. Despite the resistance, India was made a part of the British Empire, and there was a great social change occurring in Indians, as they wanted to look and act more Western. Malaviya’s ancestors, however, held on to their roots, and his father Pandit Vrajanath earned his living only by reading and delivering discourse on the Srimad Bhagavatam. Because his income was quite low, their house was small and built with walls of mud. Vrajanath was not even rich enough to distribute sweets to guests, and would just thank his well wishers with folded hands. Such were their family tribulations.

Early Years and Education

As a boy, Madana Mohana Malaviya was very cheerful and active. His education started when he turned five. There was no school at that time in Ahiyapura, so he learnt under a private scholar, Pandit Haradeva, where he studied the Bhagavad Gita, Manusmriti, and many other works. He was bestowed with the sacred thread when he was eight, and afterwards he used to perform religious rites in the morning and evening with his father. Madana wanted to learn English, but the schools that taught English also charged heavy fees. Since they were so poor, Madana’s mother had to sell her gold bangles in order to get Madana admitted to the school. Since in his house fresh food was never ready for him in time to attend the school, he had to eat cooked food from the previous day. Nevertheless, little Madana did not lose heart and within a few days, he topped his English class and became his teacher’s favorite. Madana was also very devoted to music, and he learned to play the flute and sitar. He also learned to sing the songs of Meera and Suradas. This kept him happy despite his family’s financial burden.

College Years

Madana passed the F.A. examination in 1881 and joined the Muir Central College. In 1884, he passed the B.A. examination at Calcutta University. Though he wanted to go higher and pursue M.A., he understood the financial strain of his parents and instead took up employment to assist them. He worked as a teacher on a salary of forty rupees a month.

The Lawyer

Malaviya became an advocate of the Allahabad High Court in 1892. He became famous for his charming and persuasive speech, simple and clear analysis, and profound scholarship. He was also very honest, as throughout his life, he never accepted a false or hollow case. He preferred to argue cases in which innocent and poor people were involved.

Benares Hindu University

As Malaviya observed the nation around him, he realized that there was a problem with Indian society. Many Indians were so proud of the English language, customs, manners and civilization that they were getting the feeling that anything Indian was shameful. This was partially because of the education system that was in place in India. After the British Empire regained their control in 1857, they established universities in Calcutta, Bombay, and Madras. However, these universities simply followed the model of the English universities. Malaviya realized as an eminent scholar and patriot of the nation that in order for Indian culture to receive due respect by educated men, there had to be a change in the education system. He decided to establish a Hindu University in Varanasi (Benares).

In the twenty-first session of the Indian National Congress held in Benares, Pandit Malaviya called together the senior leaders of Congress and spoke to them about his strong desire to establish a Hindu University in Benares. All of the leaders heartily welcomed the idea. To obtain the sacred land for the university, he spoke to the Raja of Benares, who happily gifted him the land on the auspicious day of Makar Sankranthi.

The next problem was funding. Malaviya went on a tour of the whole country to solicit funds for the Hindu university. His coffers began to swell as his tour progressed and on his way he reached Hyderabad. At that time, it was ruled by the Nizam, who refused to donate any money to a Hindu university, because he was Muslim. However, Malaviya did not want to return without a donation from the Nizam. It so happened that a rich person died that day in Hyderabad, and his admirers were showering lots of money on his dead body. Malaviya then began to pick up the money and put it in his bag, and interestingly the people surrounding him also helped to collect the money. The bag was full by the end of the day, and the Nizam was so ashamed that he also donated generously.

Malaviya traveled many times across the length and breadth of the country, from Himachal to Kanyakumari and from Peshawar to Brahmadesh. He solicited funds wherever he went. The Maharaja of Dharbanga was so pleased with Malaviya’s work that he himself pledged to work for the noble cause for the rest of his life. Malaviya earned a total of one crore and thirty-four lakh rupees and earned the title of “Emperor of Beggars”. Gandhiji later exclaimed that he learned the art of ‘begging’ from his ‘elder brother’, Malaviya.

On February 4^th 1916 on the auspicious day of Vasant Panchami, the foundation stone of the Hindu University was laid by the Viceroy and the Governor-General of India, on the bank of the holy Ganga. The ceremony was attended by distinguished persons and leaders of every community, including Hindus, Muslims, Parsis, and Christians. Rajas and Maharajas graced the occasion.

The Ideal Journalist

Malaviya also exhibited great service in the field of journalism. When he took over as editor of “The Hindusthan”, he made a pact with the owner of the newspaper that he should have full freedom in his writing. He had all the qualities to make a world-famous journalist, such as self-respect, dignity, sense of honor, and a sense of responsibility. He wrote only for the service of the country. The “Hindusthan Times” and the “Hindusthan” published from Delhi are the fruits of his inspiration. He also served as the editor of The Indian Union, an English newspaper.

Round Table Conference

In those days, the British government was considering the question of giving India “Swaraj” or self-rule. In 1931, the second Round Table Conference met in London. Mahatma Gandhi was one of the leaders invited from India, and he decided to take Malaviya with him. Malaviya’s role at the conference was so memorable that he won the hearts of even eminent politicians in distant lands. In his book “Indian Dairy”, Montague has spoken appreciatively of Malaviya’s part in the conference. Tej Bahadur Sapru also heartily praised Malaviya’s courage.

Revolutionary

When he was asked how Hindus who had been converted to Islam could be reconverted to Hinduism, he said “Ram Nam and the holy water of the Ganga, these will do”. With the goal of organizing Hindus, he worked hard day after day. At the same time, he worked for Hindu-Muslim unity. He proclaimed that India could never progress if the lot of the Harijans (untouchables) did not improve. He was always thinking of the ways to uplift the backward classes, the poor people, the young widows, and illiterate villagers. He was a great man whose dream was that India should grow stronger in every way.

Malaviya’s Views and Outlooks

Pandit Malaviya passed away on November 12^th, 1946. But his vision and thoughts still live on in many hearts today. His multifaceted personality made him, at the same time, a great patriot, an educationist with a vision, a social reformer, an ardent journalist, reluctant but effective lawyer, a successful parliamentarian and an outstanding statesman.

He strongly felt that the study of the Vedas, the Upanishads, the Gita, the Mahabharata, the Ramayana, and the holy books, and fostering of Indian culture and of the Sanskrit language were matters of importance. He established the university to fulfill these ideals of his life, and it soon became his very breath. Some of his quotes and excerpts from famous speeches are printed below:

“Conduct is more important than economic progress. Every country must always be prepared to protect its religion. If our modern young men and women do not protect the Hindu Dharma which has been bequeathed to us, we will be surrounded by uneducated, useless, mean people or educated people who misuse their learning. The result is the total loss of religion. We need not understand religion in a narrow sense. It is also not necessary to reject religion. A proper understanding of the Hindu religion will be a guiding light in one’s life. The younger generation of India should understand Indian culture.”

“Let our youths receive liberal education. Side by side let them also try to learn how to evaluate the teachings of other religions.”

“Have faith in the Supreme Being; be kind to all animals. Have pity on the poor and the weak. Always respect women. Sympathize with people who are in distress and give them all the help you can. Do not be cruel to anybody.”

“Lead a pure life. Protect the sacred cow. Do not desire another’s money. Good deeds beget good results and evil deeds bad results.”

“Always have self-confidence. Do not speak ill of others. When there is difference of opinion respect the other man’s opinion.”

“Do not be afraid of anybody; do not make anybody afraid of you.”

“India is our mother land. This country is a blessed land, and a holy land. Act according to morality and justice.”

“Bharat, that is India, is also known as Hindusthan. Blessed are the people born in this country.”

“Hindu Dharma, the Hindu Religion, is a great religion. According to the Hindu philosophy, God laid down that man should aim at righteous conduct, riches, pleasure, and salvation. For man to attain these goals god laid down four phases of life; bachelorhood, family life, life in retirement, and “sanyasa” (detachment from worldly affairs). By observing these, let all people be benefited and thereby protect and preserve moral values forever.”

“If a man lives for his own pleasures he is no better than animals. He must live for his country, live for his religion and live for others. The Vedas are the oldest moral treatises in the whole world. Even western scholars accept this view. The Vedas say: before God created this world there was ignorance, utter ignorance. Then God appeared with his divine radiance. God loves light. Man must seek light and more light in his mind and in his life.”

Sai Tenneti is an undergraduate student at the University of Massachusetts, Amherst.

Guru Vandhana Program at Case Western Reserve University

admin — Sat, 15 May 2010 00:12:42 +0000

Guru Vandhana, “Reverence to the Teacher,” took place for the first time in the history of one of America’s top universities, Case Western Reserve University. The event honored Professor of Mathematics, Christopher Butler. Guru Vandhana is a concept, an idea that is as old as humanity itself. If looked at from the literal definition, the “Gu” in Guru means Darkness/Ignorance, and “Ru” means Light. The Guru is the One who dispels the darkness of ignorance and bestows upon him or her knowledge. From a spiritual prespective, the word Guru is “one who is beyond attributes and forms.” Gu stands for Gunaatheetha - one who transcends the three Gunas (Satva, Rajas and Thamas); Rustands for Rupavarjitha - one who is formless. The One who is beyond all attributes and forms is none other than the Supreme Self (the Brahmam) who is resident within each of us. Only God can be regarded as One who is beyond attributes and forms. “Guru Brahma, Guru Vishnu, Guru Devoh, Maheshwarahah. Guru Sakshat Parabrahama, Tasmay Shri Guraveh Namah,” Guru is Brahma, who is the Creator of the universe. Guru is Vishnu who is all pervasive and is also the Doer in the universe. Guru is Maheshvara who commands and ordains everything in the universe in the right manner. Guru is not one who merely teaches. A real Guru is Omnipotent, Omniscient and Omnipresent, He is God Himself.

With such a beautiful, inspiring, and revered concept of Guru, the Hindu YUVA at Case Western Reserve University chose Guru Vandhana to be one of their Cultural events of the year, a tradition that they hope to continue every year honoring all those Educators and Teachers that impart knowledge on the student. The event took place in Adelbert Hall/College, the Administrative Building of Case Western, which included students, faculty, the local Indian community, as well as members from Undergraduate Indian Student Association, Muslim Students Association, Undergraduate Student Government, Satrang Graduate Students Organization, Art of Living Foundation etc. President Barbara Snyder was also at the event showing her support and appreciation for such an event to take place right across from her office. The event began with an Electric Lamp Invocation by Professor Chris Butler and a Shanti Mantra by Hindu YUVA’s Philanthropic Chair, Apurva Kaushik. The Shanti Mantra was repeated by those present in the room to create a peaceful atmosphere and as invocation of peace among everyone. Priya Singh of the Junior Board of Hindu YUVA, welcomed everybody to the event. The Executive Board of Hindu YUVA which consists of the President, Sai Kolluru, Vice-President, Ricky Patel, Secretary, Rekha Iyer, and Treasurer, Sagnik De spoke about the organization of Hindu YUVA which was created to raise awareness through Hindu Culture, Principles and Values to promote Seva, Selfless Service for the benefit of the community. The event then went on to the Guru Mantra which was repeated by Ph.D student and Hindu YUVA member, Jayant Avva. Dr. Sudesh Agrawal of the Cleveland Clinic was also present with Jayant at the podium representing Hindu Education Foundation, which recognizes events such as Guru Vandhana by Hindu YUVA as not only a cultural event but a educational event. Dr. Sree Sreenath of the EECS Department then introduced Professor Butler and an official Ceremony took place.

The Ceremony consisted of Hindu YUVA students and other students present at the event putting Tilak on Professor Butler, doing Aarti to him, and a Shawl Ceremony with a Bouquet. Mohammed Gazanfer Khan (Gazy Khan), community relations director, next year’s President of Muslim Students Association and a junior, spoke at event talking about the scene in the Great Epic, Mahabharata, between the relationship of Ekalavya and his Guru Donacharya. He then on to point out that events such as Guru Vandhana are “beyond culture, religion, caste and creed”. Such events only create Unity within Diversity among the students and its faculty and the community. He also expressed strong interest in Hindu YUVA and its team to collaborate with the Muslim Students Association next school year to have events such as this to promote Unity among campus life. After Gazy Khan’s mesmerizing speech on Guru Vandhana everyone was amazed and impressed to see a person of different faith knew so much about Hinduism and the specific concept of Guru it entails. Gazy’s presence clearly proved that such a concept is Universal and that the boundaries we create between each other mean very little. After Gazy’s speech, Dr. Adityan spoke about the Guru-Shishya Parampara. Dr. Adityan, named as top 100 NeuroPsychiatrists in America, and currently serves as the Secretary, Board of Directors at the Hindu University of America, Orlando, FL recognized Gazy for his speech and said perhaps Dr. Adityan himself could not have put the event in better words. Dr. Adityan spoke about the Guru-Disciple Relationship and the pivotal and universal role it plays. He pointed out the relationship as something Divine and Transcendental, illustrating stories throughout the history of Hinduism that played a significant role in honoring and showing Reverance to the Guru.

The event concluded with Professor Chris Butler speaking about how humbled he was and honored he was for the event. He said that students usually ask him to sit in Dunk Tanks for student life activities but they have never asked if they can felicitate him through a unique culture and tradition and such as Guru-Vandhana. Dr. Jessica Gerard, the Director of ESL who works with Hindu YUVA in the Sewa Project Vani helping the Bhutanese with ESL Classes, described the event, “I had tears in my eyes the entire time while this was happening, you guys did an absolutely wonderful job and I wish you all the best.” Many distinguished faculty members, intellectuals, and community leaders that were present at the event congratulated the Hindu YUVA organization for having such a unique cultural event “that should become a tradition every year.”

-Report by Sai Kolluru, Case Western Reserve University

Bridging the Gap

admin — Sat, 15 May 2010 00:08:55 +0000

UNC Charlotte Hindu YUVA conducted a program, named Bridging the Gap, involving two Dharmic faiths (Hindu and Sikh) and three Abrahamic religions (Judaism, Christianity, and Islam). It started with an introduction to Hindu YUVA and the need for communication between the religions. The last part of the program was reserved for questions from the audience, which had many things to ask the panel members. Even though there were not many religious similarities uncovered during the discussion, everyone agreed that the program went well. About 30 people participated in the two hour program.

-Report by Sanjay Lohar, UNC Charlotte

Hindu YUVA Wins 2 Awards

admin — Sat, 15 May 2010 00:05:31 +0000

Hindu YUVA at University of Cincinnati won the 2010 Outstanding New Group Award (First Prize) and Diversity Award (Runner-up). The awards were given by the Student Activities Board of the university in recognition of Hindu YUVA’s many successful events and activities on campus.

Hindu – YUVA (Youth of Unity, Virtues and Action) started at the University of Cincinnati in April 2009. Since then, it has grown to more than 110 members. The vibrant YUVA group is now well known on campus as one of the most happening and enthusiastic groups.

Following are a few of Hindu YUVA’s activities, which were recognized by the Student’s Activities Board:

Weekly get-together — Shakha
Surya Namaskar Yagna
Speaker on Campus
Work with refugees from Bhutan
Youth camps, picnics and many more fun events

Understanding India, Her Culture and Contributions

admin — Sat, 15 May 2010 00:01:47 +0000

The University of Washington chapter of Hindu YUVA organized their annual Speaker on Campus program on May 2, 2010. Hindu YUVA (Hindu Youth for Unity, Virtues and Action) is a registered student organization at the University of Washington which organizes a range of weekly and annual activities to increase awareness about Hindu culture in the community. There were two very informative talks by invited speakers –“Indian Culture and Traditions” by Dr. Yashwant Pathak and, “Introduction to Ayurveda” by Shri Harvilas Das. The event saw an attendance of around 60 people which included people from different cultures. The general response was good and everybody learnt a lot of new things from the two talks.

The first talk by Dr. Yashwant Pathak focused on the beliefs of Hindus, emphasizing on the existence of multiple forms of God and introduced the concept of “Karma.” It compared the Hindu culture with different cultures and traditions and it was pleasantly surprising with similarities with the African tradition and other traditions. The Hindu philosophy is applicable to all of humanity. A good example was “karmaneye vadhikare maphaleshu kadachana” meaning to work to the best of your ability without being attached to results. This holds steady in all walks of life irrespective of any belief.

His lecture also focused on the concept of “Dharma,” which keeps the society together and is one of the main contributions of Hindu culture. “Dharma” guides everyone in his or her passage through life and thereafter. The freedom of thought in Hindu culture gives rise to many forms of God. The manifestation of God is unparalleled as far as Indian philosophy is concerned. The concept of family and extended families was also introduced by the Hindu culture. The acknowledgement of famous personalities about the contributions of Hindu culture ranging in diverse fields from science and technology to arts and society was cited by Dr. Pathak.

The second talk about Ayurveda, one of the major contributions of Hindu culture, is an excellent example of treating any system in its entirety by the Hindu culture. Dr. Harivilas Das explained, Ayurveda is an ancient form of medicine practiced and popularized by Hindus and it believes in prevention more than curing a disease, which is in contrast to other systems where more emphasis is placed on curing than prevention. Ayurveda places an emphasis on moderation in food intake, sleep, sexual intercourse, and the intake of medicine. Ayurveda incorporates an entire system of dietary recommendations. The main principles summarized by the speaker include usage of natural products compared to packaged or processed foods. Milk and raw milk in particular should be the most important component in any person’s diet. The audience showed great interest in understanding the principles behind Ayurvedic medicine. Since the majority of the audience was students and people from non-Hindu cultures, the talk on Ayurveda was an eye opener for them. Some of the most basic assumed practices in our life were deemed detrimental according to Ayurveda.

The talk was followed by a panel discussion with the speakers. In general, the audience showed great interest and enthusiasm in learning the Indian culture, traditions, their contribution to mankind and Ayurveda. The audience included students from the culture center at the University of Washington, families of both Indian and Western origin and Indian students.

The talks have been uploaded on YouTube and can be accessed here – http://www.youtube.com/watch?v=9KjLwAp11g0

Shloka: स्नान समये - Snana Samaye

admin — Fri, 14 May 2010 00:25:23 +0000

Prayer to recite while taking a bath

गङ्गे च यमुने चैव गोदावरि सरस्वति |
नर्मदे सिन्धु कावेरि जलेऽस्मिन् सन्निधिं कुरु ॥

gange ca yamune caiva godavari saraswathi
narmade sindhu kaveri jalesmin sannidhim kuru

Sanskrit to English Word Meaning:
Ganga, Yamana, Godavari, Saraswathi, Narmada, Sindhu, Kaveri-names of holy Indian rivers; Ca- of; Jalesmin- In this water; Sannidhim- presence; Kuru- Invoke

Translation:
In this water, I invoke the presence of holy waters from the rivers Ganga, Yamana, Godavari, Saraswathi, Narmada, Sindhu (Indus) and Kaveri.

Brief Explanation:
An important part of ritual purification in Hinduism is the bathing of the entire body. It is considered auspicious to perform this form of purification before any festival, before visiting a temple or performing a pooja. One not only purifies one’s body but also the mind during taking a bath. Such a purificatory bath is ultimate if it is done in the sacred waters of some great rivers of India like the river Ganga. Hence one chants this shloka invoking the presence of holy waters while taking a shower.

Hinduism and the Scientific Method, by Jayant Avva

admin — Sat, 10 Apr 2010 00:11:29 +0000

The intent of this essay is to delineate the use of scientific method in core Sanatana Dharma. By core Sanatana Dharma I mean the practices that are encapsulated in source texts such as the Vedas. I have borrowed the thread of argument from the integral philosopher Ken Wilber (1).

I am going to make a statement: Sanatana Dharma is scientific. The spiritual techniques under the umbrella of Sanatana Dharma follow the strict definition of science. The whole purpose of this essay is to prove this.

Such a proof requires me to clarify a few things. I say ‘Sanatana Dharma is scientific.’ This means I must explain the fundamentals of scientific method. I must also furnish proof that Sanatana Dharma follows these fundamentals. Obviously to furnish such a proof for all the practices termed Sanatana Dharma would be impossible in one essay or even in one lifetime (those cognizant with their sheer variety, breadth and all-encompassing nature will appreciate this fully)! However to attempt a theoretical proof, accompanied by an illustration for some of the broad paths in Sanatana Dharma, is what is going to be attempted here.

Scientific method can be divided into three distinct strands. A scientific method is used to solve any problem the investigator is interested in. Now let us say we are interested in the problem ‘What are the features of human red blood cells (erythrocytes)?’ To scientifically answer this question, we must do the following:

1. Postulate an injunction (rule) that helps us see the features of red blood cells.
2. Follow the injunction and gather empirical evidence.
3. Check our gathered empirical evidence with a community of the adequate, i.e. people who have performed steps 1 and 2. This is the check against any contrary evidence being available (falsifiability) (2).

So, for the purpose of answering our question, we do the following:

1. Postulate injunction: Procure a microscope; also enlist the aid of a biologist familiar with the features of human red blood cells, to help interpret what we see with the microscope.
2. Follow the injunction; look through the microscope, and record our empirical evidence; if possible get the biologist to look through the microscope himself/herself.
3. Check with other people who have viewed human red blood cells through a microscope, and make sure that there is no one out there whose empirical evidence runs contrary to our own.

Having performed all three steps with due diligence, we can say we have scientifically answered the question ‘What are the features of human red blood cells (erythrocytes)?’

Now, in the above scientific method, there is no stipulation anywhere that the objects on which the method is performed must be ‘matter’. What is it that we perceive as matter? Something that our senses tell us has a physical presence. Now why are the frequencies that are perceptible to the human sensory apparatus sacrosanct in any way? Why are those things that we can sense (see, hear, taste, smell, touch) any more real than something we cannot? We know that infra-red radiation exists, yet we cannot sense it. This does not make it any more real, and moreover not being able to sense it does not make it any less worthy an object of scientific endeavor.

The key idea I want to express through this earlier paragraph is- any question the researcher asks, can be answered using the three strands of scientific method. Of course the answer may not be what we want. Even ‘there is no answer’ or ‘we cannot currently address this question’ are answers.

Now, I ask a question in the spirit of the ancient Vedic Rishis: ‘What is my true nature?’ Recognizing that this is open ended, and that to explore such a question in the context of a specific path would make the three strands of scientific method more intelligible, I modify the question to ‘Is it possible to cognize one’s true nature by using a specific method delineated in the Vedic texts?’

Figure 1: The adoption of a paradigm by a Vedic Rishi is symbolized by the illuminating eye that he has access to in meditation. An example of scientific method with an inner object of scientific enquiry.

Let us apply the three strands of science to this modified question.

1. Postulate an injunction that helps ascertain our true nature. What is meant by true nature? What exactly do we seek to fathom here? One definition of true nature could be - that experience of yourself when you experience fullness, completeness, wholeness? Something is true if it is never false. Hence, one’s true nature must always be true. We have the consensus opinion of many spiritual masters that when established in our true nature, we experience a feeling of wholeness, completeness, fulfillment. There is no violation of scientific method in accepting a consensus definition of a term from a community of the adequate (people who have already scientifically investigated what one seeks to scientifically investigate). Hence, we seek now to postulate an injunction that helps establish us in an experience of wholeness, completeness, fulfillment. Again, the community of the adequate informs us that one way in which this can be done is by focusing one’s attention on the brow center (Ajna Chakra). Hence our injunction is: Focus your attention or awareness systematically and unremittingly on the brow center until you
experience wholeness.

2. Follow the injunction. The injunction asks us to focus our attention on the brow center, so we do this. This must be done by each researcher according to his/her own capacity. Just as listing out the features of human red blood cells may not be done at one sitting, so also, it may not be possible to fathom one’s true nature in one session of being aware of one’s brow center. However, the researcher systematically schedules this experiment, and each time focuses attention on the brow center and each time records the results. Has wholeness been achieved? Yes/No? What was experienced as a result of the experiment?

3. Next, the researcher checks with a community of the adequate. Find other people who have centered their attention on the brow center. Compare your results with theirs, and look for a case where wholeness has not been achieved by a researcher who has systematically and unremittingly centered their awareness on their brow center. This would be falsifiability check.

Figure 2: Ardhanareeshwara. Shiva the teacher and Parvati the student as one. Shiva’s hand indicates he teaching of the Vijnana Bhairava Tantra being bestowed as a blessing. Parvati, being already enlightened, is playing the role of a student with the selfless motive of guiding true seekers, indicated by her pointing the way for them.

It will be found that in totality, Vedic literature simply states either many different injunctions, or many different sets of empirical evidence. For instance, each of the eleven principal Upanishads are sets of injunctions along with the empirical evidence in their favor. If the practitioner/researcher is serious about scientific enquiry in this regard, then one way forward would be to take up one Upanishad and practice the injunction therein with due diligence, and then compare notes with the Upanishad itself, and with a community of the adequate if one is not satisfied. Given the constraints of time and space, I cannot exhaustively prove that each and every statement of the Vedas follows the three strands of science. However, I do invite the reader to perform such tests themselves. I have tried it in the case of some of the principal Upanishads, and their teachings conform to scientific method. Similarly, many teachings from the Vijnana Bhairava Tantra (a portion of the Shiva Rudrayaamala Tantra (3)) conform to scientific method. This text includes 112 different techniques (injunctions!) to achieve transcendence that were taught by Shiva to Parvati. The different methods delineated in the Bhagavad Gita (4) conform to scientific method, and all corroboration of this is available to anyone who reads about its effect on different people through history. Authoritatively saying that the entire content of these texts conforms to scientific method is the work of several lifetimes. This does not weaken our thesis in any way, since the scientific validity of Vedic teachings has been affirmed by consensus. However, if the nature of the researcher is such that he/she accepts only those teachings that one has proved himself/herself, then the way forward is this. Choose those portions of Vedic literature that you want to test for scientific rigor. Then apply the three strands of science to these portions. Do not be surprised if you spend your whole lifetime doing this. A researcher who is not sincere, for instance, will find his efforts frustrated for years on end. A consciously sincere researcher may not have the innate ability to delve into spiritual enquiry immediately, and may take years to follow the postulated injunctions due to their state of being.

Once you have applied the three strands of science to the portions of Vedic literature that attract you, you can authoritatively say – ‘these portions of the Vedas I have personally affirmed as being scientific.’

References
1. Wilber K. (2005) Spirituality and three strands of deep science (talk available
online at http://in.integralinstitute.org/live/view_leadership.aspx)
2. Popper K. R. (1959) The Logic of Scientific Discovery Routledge Publishers.
3. Author unknown (Vedic antiquity: Date unknown) Shiva Rudrayaamala Tantra.
4. Vyaasa V. (~5000 BCE) Srimad Bhagavad Gita.

Jayant Avva is a PhD student working in the Case Complex Systems Biology Center at Case Western Reserve University in Cleveland, Ohio.

Bringing Hindu Youth Together: Dwarka Shakha Profile

admin — Sat, 10 Apr 2010 00:10:23 +0000

“If God is everywhere then why do we go to temples? What’s your take on inter-religious marriages? Is it realistic to adhere to Gandhian principles in today’s world? Why do Hindu values become popular after the west embraces them? How is homosexuality viewed in Hindu culture?” - These are just a few examples of the interesting discussion topics at Dwarka Shakha - a Hindu young adult group that meets every Thursday near the Washington Square Park in Manhattan. Attended by a combination of university students and young professionals in the greater New York City area, Dwarka Shakha is a unique opportunity that allows participants to regularly engage and learn about their Hindu roots.

What: Dwarka Shakha (Yoga, Surya Namaskars, Games, Shlokas, Discussion/Debate, Niyuddha - Indian martial arts and other fun stuff…)

When: Every Thursday, 6.30pm - 8pm

Where: Studio near NYU

Games build a sense of teamwork and friendship in Shakha

The activities at shakha broadly fall into two categories - Sharirik (or Physical) and Bouddhik (or Intellectual). We start off with a warm up session which sets the tone for the next 45 minutes of sharirik (physical) activities. These include Surya Namaskars (Sun Salutations), Yoga, ‘Plank,’ Games and Niyuddha (Martial Arts). Plank is an ab-exercise where one lies face down on the ground resting on one’s elbows and toes. As such it can be a painful position to stay in, for more than 30 seconds. We try to make it a little interesting by assembling everyone in a circle, facing each other (as shown in the picture) and making each person speak for about 5 seconds to add on to an imaginary story before passing it on to the next person in the circle.

The remaining 40 minutes is allotted for Bouddhik (Intellectual) activities. This starts with a shloka session dedicated for learning one new shloka every week - we not only focus on the right pronunciation but also try to understand the Sanskrit words that make up the shloka. This is followed by a discussion session which is undoubtedly the most popular bouddhik activity. As mentioned before, we have some very interesting discussions on a wide variety of issues ranging from hindu scriptures to current affairs. After this we have a brief info session which could involve a talk about some famous personality, a short story or an interesting article. With all the activities we take utmost care to make sure that everybody enjoys the participation and gains something useful. We also rotate the responsibilities of conducting the various activities among everyone to ensure all-round development of everybody involved.

“It was really nice to be there! We enjoyed it a lot, we were all actually very impressed with how organized it was and how the whole thing seemed to move like clockwork.” - Srilekha, an undergrad student member of a Columbia University group that visited our Shakha.

While the schedule may seem loaded with activities, at the end of shakha, you most often leave feeling relaxed, energized, and hungry for food. So we get together to go for dinner at a nearby restaurant. The dinner is simply a time for us to relax, unwind, and become friends with people who we would have otherwise likely never met. Topics ranging from witty brainteasers to lame jokes are all part of a fun and entertaining conversation between friends.

“Growing up in India, you take a lot of things about hindu culture for granted - whether it be our scriptures, shlokas, festivals or customs. Shakha gives me a chance to question, understand & explore them in greater detail and eventually develop a better knowledge of my culture.”- Ravi, a young professional

Other than our regular get-togethers every week, we take part in sewa (social service) activities like ‘Meals On Wheels’ - a program that delivers meals to individuals (mostly senior citizens or disabled individuals) at home who are unable to purchase or prepare their own meals. We also have a lot of fun events like a picnic in Central Park, trip to a ski mountain or a Zakir Hussain Concert.

Every week I look forward to shakha because it’s an activity that enables me to learn, unwind, discuss, and socialize. Shakha is a portal that allows me to explore Hinduism through various mediums like yoga and charcha.” - Priyanka, a student

One of the specialities of our Shakha is the ”Dwarka Digest” - A weekly digest e-mail that consists of short and interesting tidbits related to Hinduism. It usually consists of some or all of the following:

- A mini quiz titled “What’s your Hinduism Quotient.” Readers reply with their answers so that we can keep track of their overall rankings and post it with each Dwarka Digest issue to promote some healthy competition.

- Links to an interesting video and an interesting article

- “Something Interesting about Hinduism” - A short blurb written in prose by someone at Dwarka shakha about an interesting reflection they had about Hinduism.

- “Did You Know?” - Highlights some interesting bullet points facts about Hinduism.

- A shakha cat, modeled after the hugely popular lolcat phenomenon and a fun ‘fake quote’ that usually speaks about Dwarka Digest’s brilliance.

Check out a sample Dwarka Digest here.

While most young adults are busy partying away at a Thirsty Thursday happy hour, we at Dwarka Shakha continue to get more and people who are interested in what we do. Initially, most people come to shakha feeling uncertain or skeptical, but the structure of the shakha is very open and allows people to learn by immersing themselves in a variety of activities and then simply learning through experience.

“After a week of hectic work schedule and pressure, Shakha serves as an outlet for me. It refreshes my mind, makes me think everything other than work, meet people who have almost similar tastes, network and also help develop a spiritual myself.” - Prabha, a young professional

If you are interested in learning more about us, please leave a comment below or send an email to dwarka.shakha@gmail.com.

-Report by Dwarka Shakha Team

प्रातः स्मरणम् - Pratah Smaranam (Morning Prayer)

admin — Sat, 10 Apr 2010 00:09:40 +0000

कराग्रे वसते लक्ष्मीः करमूले सरस्वती |

करमध्ये तु गोविन्दः प्रभाते करदर्शनम् ॥

Karagre vasate lakshmi kara mule saraswathi

kara madhye tu govindah prabate kara darshanam

Sanskrit to English Word Meaning

Karagre-on the tip of your fingers; vasate- dwells; Lakshmi- the Goddess of Prosperity; karamule- on the base of your hands; Saraswathi- the Goddess of Knowledge Saraswathi; karamadhye- in the middle of your hands; tu-whereas; Govindah-the Lord Govindah; prabhate-in the morning; karadarshanam-look at your palm.

Translation

On the tip of your fingers is Goddess Lakshmi; on the base of your fingers is Goddess Sarasvati; in the middle of your fingers is Lord Govinda. In this manner, look at your palm

Brief Explanation

This is a morning prayer called “karadarshana”. One begins the day with this prayer. “Kara” means the palm of the hand and it stands for the five karmendriyas, or the organs of action. While looking at the palm, one invokes the Lord in the form of various deities, thus sanctifying all the actions that will be done during the day. By acknowledging the Lord as the giver of the capacity to perform actions and as the giver of the fruits of those actions, one sanctifies the actions. Thus, one prays in the morning to reinforce the attitude that all actions are performed as a service to the Lord.

Indo-Greco-Coptic Nexus (Part 1 of 3), by Vrndavan Parker

admin — Sat, 10 Apr 2010 00:07:21 +0000

The historic connections between India and Greece are many. Recognition of this reality is of great import and value. Properly identifying the many commonalities between not only India and Greece but those of ancient Egyptian or the Coptic civilization as well will do much towards the development of an accurate understanding of the entire history of human civilization.

Ancient India and ancient Greece share many incredible commonalities so much so that it is as if India, with its languages, customs, religion, politics, science and culture had been transplanted to Greece. This may seem startling to the casual observer yet many evidences seem to confirm that in ancient times India and Greece were intimately connected.

Initially it is helpful to cite those evidences that clearly prove ancient contacts between the two cultures. Though both of these instances below are dated relatively late, 200 BC to 500 AD, they give a clear impression of the interconnectivity between the Mediterranean world and India.

According to the Buddhist work the Mahavamsha, the chronicle of Ceylon, (modern Sri Lanka) Alexandria was known as Alasanda. During the inauguration of the Mahathupa, built by King Dutthagamini in the 2nd century BC, the monks from the entire Buddhist world came to attend the function. The Mahavamsha states, “And from the city of the Greeks, Alasanda, the Greek Maha Dhammarakkita who was an elder came bringing with him 3000 Buddhist monks (bhikkhus).” (XXIX, 39) The Thupavamsha calls the Budddhist monastery in Alexandria, Alasanda-Vihara.

We also have the report about an Indian sage named by the Greeks as Zarmanochegas from Bharukaccha, modern day Bharuch, Gujarat, India. It is said that he solemnly mounted a funeral pyre in front of the startled eyes of the Athenians.

Another ancient writer Photius, while reviewing the works in his library, analyzed a work of Damaskios called the Life of Isidore (Bios Isidorou) In this work a man named Severius is mentioned. “Now the Brahmins who were in Alexandria came to Severius and the latter received them with due respect. And these Brahmins living in this country lived in all purity, without using the public baths or exposing themselves to the people of the town. They avoided all obligations of going out and lived on dates and rice and simple water as their drink. These people were neither the Brahmins who lived in the mountains nor those who lived in the towns but they actually lived these two sorts of life making themselves the middlemen between the Brahmins of the mountains and those of the cities according to the necessity of their service. On the subject of the Brahmins of the mountains they repeated what the writers have narrated, that they produce by their prayers rain and drought, remove famine, pests and other kinds of disease as far as the destiny yields the remedy.” This statement clearly highlights that the Vedic Brahmins of Alexandria, Egypt were treated with great respect, honor and dignity. The Severius mentioned here was formerly the Consul of Rome in the year 470 AD. His treatment of the Brahmins speaks of a long term recognition of their worth and integrity in the eyes of the Roman leadership.1.

Many scholars promote the theory that the invasion of Alexander the Great into India was the beginning of the Indo-Greek interplay. However this theory does not stand up to the evidence. First, Panini who predated Alexander by centuries was familiar with their language and called it Yavananai. Second, Greek captives of the Persian Emperors Darius Hystaspes and Xerxes were forcibly relocated to Bactriana and Sogdiana, (modern Afghanistan and N. Pakistan regions.)

In his book, Gates of India, Holdich remarks,” The captive Greeks who were transported in the 6th century BC by Darius Hystaspes from the Libyan Barke to Bactrian territory were still occupying a village called Barke in the time of Herodotus. A century later again during the Macedonian campaign of Alexander, Kyrenes existed in that region according to Arrian, and it is difficult to account for them in that part of Asia unless they were the descendants of those same exiles from Libya, a colony of Kyrene whom Darius originally transported to Bactria. They were in possession of the strategic Kaoshan pass too. Another body of Greek colonists are recorded to have been settled in this same part of Bactria by Xerxes after his flight from Greece, namely the Brankhidai, whose original settlement appears to have been in Andarab (modern Afghanistan). We have seen that from the very earliest, prior to the Greek invasion of India, this was probably the region of western settlements in Bactria. It is about here that we find the greatest number of indications of Greek colonization.” 2

H.C.Seth writes “The Greek colonies (in Bactria) seem to have been quite extensive. It was amongst these that Alexander massacred ‘a harmless community’ of exiles from Branchidae for their ancestors supposed treachery towards Apollo.” 3

So obviously there had been long term contact between Greeks and Indians for hundreds of years before the arrival of Alexander. One can truly wonder if perhaps some of these Greeks were actually native to the region. Perhaps these ‘colonies’ were made up of a combination of Mediterranean exiles and ‘Indian’ Greeks. It would be similar to British-Americans settling back in England or Irish Americans relocating back to Ireland.

As for Alexander the Great, what can we learn from him regarding India? For one thing Alexander was not marching towards India blindly. In his words, according to Arrian, as he prepared to march into India, Alexander proclaimed to his men, “that they were now going to enter those famous countries so abundant in riches, that even what they had found and seen in Persia would appear as nothing in comparison to them.”4 So obviously by his use of the word ‘famous’ it can be understood that India was well known to the Greeks.

It can be asked, “If Greece and India were truly inter-related civilizations why do we not see obvious and immediately identifiable evidence of this?

The answer is that in order to understand that ancient Greek and Indian cultures are nearly identical we need to look at modern India as an example. Since religion is and has always been a major focus of both Greek and Indian cultures let us start there.

If one were to visit a Krsna temple in NW India and then travel to Orissa’s Jagannath Puri, an informed person would recognize that they are visiting a Krsna temple in Puri as well. However someone with no knowledge of Hinduism would be quite challenged to recognize that Bal Gopal of Rajasthan and Jagannath of Orissa are the same deity.

Krishna as Bala Gopal (NW India)

Krishna as Jagannath (East India)

Travel all over India and again and again one is confronted by extremely diverse representations of the same deities and personalities. Many times the legends themselves are different and barely recognizable. Thus India’s Hanuman is an eternal Brahmacari or Bachelor whereas in Thailand this same Hanuman is married. Most times names are radically different as well. Both the mood and modes of worship vary greatly. Yet most Hindus will be able to recognize that, regardless of the differences, all these divinities are all a part of the same religious tradition worshipping the same Gods. Modern Hindus can easily sort this out because the texts, spiritual lineages or Sampradayas are intact and most source materials are still available. This, combined with an impressive record of unbroken traditions, allows us to have a complete picture of India’s complex religious diversity. On the other hand, Greece and many other ancient Vedic cultures lost that connectivity that had allowed them to retain an accurate understanding of what was what and who was who. Within their own Greek records they speak of a time of many wars that nearly destroyed early Greek civilization. Research has also revealed that in 2193 BC a severe drought lasting two hundred years impacted the entire globe. This is evidenced by black ice samples found in ice on Mt Kilimanjaro in Africa. This effectively disrupted trade and put an end to any ongoing cultural exchanges. The impact of this drought was so severe that the Nile River failed to flood for 50 years. The famine and chaos that followed effectively brought about the end of Egypt’s Old Kingdom.5

Fourteen hundreds later, by the year 1150 BC the early Greek civilization had collapsed. In conjunction with the Thera volcanic eruption, which occurred between 1627 BC and 1600 BC, ancient Greek society was plunged into a dark age. It is said that the Minoan fleet and ports on the isle of Crete were destroyed by colossal seismic and tidal waves. They never did recover their former grandeur and functionality. In the long term climatic changes affected crops for many years, this in turn led to famine and social breakdown.

Obviously the Greeks were affected as well. As the centuries went on the Greeks were left with mere scattered legends and broken traditions. They basically lost many and most of their active links to India. However their culture and religion was still a Vedic based tradition despite the fact that the Greeks themselves no longer retained an accurate memory of their own history and culture. Thus the deities and temples continued to carry out Vedic rituals etc but they lost the ‘why’ and as time went on they lost the ‘how’ in regards to the authentic Vedic traditions. If this same trauma had been experienced by the Hindus in India perhaps the same situation would have arisen. Scholars could easily speculate as to the proper identity of Jagannath and Krsna. They would obviously be seen as completely separate Gods. Most likely the bogey of competing and conflicting religions would be hoisted upon the Hindus as well as has been done to the ancients of Europe, Africa, the Americas and West Asia. Kali and Durga may have become two competing deities, and Rama and Krsna separate Gods. Shiva as the Linga and Shiva in human form would not be recognized as the same God. Without the background information how would anyone recognize that the human form of Shiva and the Linga rock are the same being? How could anyone ascertain that the Shalagram rock form of Vishnu and the four armed human-like form of Vishnu are the one? It would be impossible to ascertain that all of Vishnu’s 10 Avatars are recognized as the same Divinity? Now by superimposing this formula on the ancient Greeks we can begin to understand how ancient Western religion has been so misconstrued. With this understanding it becomes easier to identify the Vedic basis of Greek religion and culture. The various Greek Gods are the same Vedic Gods. However we can not rely on mere visual overviews to correctly identify the Vedic identity of the Greek Gods. This can only be done by careful research that takes into account the iconography, symbolism, names, legends and relationships of these Gods to other Gods. Thus we see that the Greek God and Goddess Kouros and Rhoda may indeed be a Greek version of Krsna and Radha. Not only are the names similar but the names mean the same thing and these two beings have the same relationship as Radha Krsna within the Indian tradition. Evidence shows that the original form of Helios (Hari) was worshipped on the Greek Isle of Rhodes as Kouros. The original form of Fortuna was named Rhoda. It was on this isle of Rhodes where the great Colossus of Rhodes was built. More accurately this colossus was a gigantic deity of Helios or Hari. The isle of Rhodes was the center of the Helios tradition. Games were held annually on Rhodes in honor of Helios and the Eagle was His companion.6

From left to right: Kouros, Kore (Rhoda), Kouros, Kore (Rhoda)

From left to right: Ancient Bengali Bronze Radha, Ancient Greek Rhoda

From left to right: Modern Indian Radha Krsna, Ancient Greek Rhoda

From left to right: Ancient Greek Kouros, Ancient Rajput Krishna, Christ as Helios from the Vatican

The Christ as Helios Mosaic is from the 2nd century AD and is located on the Vatican grottoes under St. Peter’s Basilica. The two left horses were destroyed when the hole was made to enter the tomb. This is evidence that early Christians recognized Helios as the Christ. Due to the inference that the ancient Jews appear to have recognized Helios as God combined with the fact that early Christians identified Christ as Helios we can deduce that the Greek Helios was much more than a mere solar deity.

Helios was frequently symbolized as a discus or a corona. When we apply this information to Egypt, this becomes a clue towards correctly identifying the nature of Akhnaten’s religion. Rather than an animistic solar religion, Akhnaten was worshipping Helios symbolized by the sun. One of Egypt’s three main Ancient cities was Heliopolis and it was built by the son of Helios and Rhoda.7 It was an astronomical centre and a literary hub, where intellectuals, including Greek philosophers, studied. Akhnaten worshipped this same Helios as Aten. He built a beautiful temple in Heliopolis in honor of the God. This same Divinity is the very same Ra-Harakhty who is also named Heru. We know the names from the many inscriptions left by the ancient Egyptians. When see names like Heru, Horus, Harakhty, Aten, Amun we can only be sure of the consonants and merely guess at the pronunciation of the vowels. Thus HR in Heru may just as well be Hari or Hara. Since modern scholars are only speculating that it is Horus or Heru, surely the well known names of Hari or Hara of the ancient, vibrant and ongoing Vedic-Hindu tradition can be reasonably applied. On the right we see HR with the Eagle or Falcon (Garuda), the Serpent over His head and as a resting place for the Disc (Anantasesh), the Disc (Sudarshan Chakra) and the Lion (Nrsimha) the Sphinx. We know the Sphinx is HR because He came to Akhnaten’s Grandfather, Tuthmose IV, as Ra-Harakhty in a dream. In this dream He promised Tuthmose IV the throne if he would clear the sand away from His form as the Sphinx. Also called Amon-Ra, Sobk-Ra He was honored as the father of the Gods; it was from Him that all the Gods and Goddesses were created. He is also known by three aspects. Hari is also known in three aspects Bhagavan, the localized personal feature, Paramatma, the Lord in the heart s of all and in every atom and Brahman, the non-personal transcendent reality and effulgent light. The Aten tradition of Akhnaten was the didactic form of the HR, Helios, Hari tradition. This means that it was the instructive, interactive aspect of the religion. In other words, it perfectly correlates with the Vedic Bhakti traditions of India. Thus the same thread of devotion to Helios connects the religious traditions of the Greeks, Romans, Egyptians, Jews, Christians and the Vedic civilization of India.

Helios is Kouros as well. Kourus was recognized as the youthful form of Helios. Kouros was actually considered as the origin of all the Greek gods. He is described as a beautiful youth tending His sacred white cows with His elder brother and friends. He plays a flute and leads the boys in dance as they clash their cymbals. He dances with Rhoda and Her expansions in a circle dance named after Him called the Chorus Dance. As the Lord of the Dance He is called Choreagos from which is derived the modern word ‘Choreographer’. The Eagle is sacred to Helios and to Krishna. The peacock feather was the pre-eminent symbol of both Helios and Kouros and famously of Lord Krsna as well.8 We can reach these conclusions, not merely based on similarities, but rather upon the facts. The Vedic and the Greek Gods and Goddesses mentioned here are exact mirror images of each other. Just as Jagannath can be identified as Krishna based on the information available to us, the identity of the Greek Gods can similarly be ascertained. Amazingly, the authoritative descriptions preserved in the Vedic literatures are the key to understanding ancient Greek religion and culture. Clearly without the correct background information we can never properly identify the Greek Gods. Just as early European visitors to India could not recognize Jagannath of Orissa and Bala Gopal of NW India as the same God it is impossible to instantly recognize the Vedic identities of the Greek Gods. Only through solid research that is grounded in an accurate knowledge of the Vedic culture and traditions can we begin to decipher the mysteries of the ancient world.

From left to right: Moschophoros Kouros the Calf Bearer, Gopala Krishna Protector of Cows

In order to gain an accurate understanding of the Greek religion, we are required to abandon the faulty information and misrepresentations of Greek religion that we are familiar with. Most of our sources come from Homer’s works. It is very important to recognize that leading Greek scholars like Plato rejected Homer’s works as blasphemy.

It was as if a novel about Radha Krsna, Sita Rama, Shiva Durga, Ganesh etc had been written ignoring the accepted and authoritative views of these Divinities. In the same way Homer, the author of the Iliad etc twisted the Greek Divinities into jealous, violent, greedy and murderous beings in order to fit into his misconceptions and story line. Without any attempt to represent the Greek Gods within their traditional characters, Homer re-worked their personalities into horrific portraits of inhumanity. The famous Greek writer and philosopher Plato was greatly disturbed by Homer’s misinterpretations of the Greek Sacred traditions. In fact, he spent considerable energy towards having Homer’s works banned. Yet to this day, Homer’s views are presented as a key to understanding the authentic Greek religion and traditions.

As long as we base our understanding of Greek religion and history on Homer’s works we will never be able to recognize the truth regarding ancient Greece’s Vedic Past. The chart below reveals Homer’s views of the Greek Divinities. Contrary to Homer’s myopic outlook, Plato’s perspective reveals Greek Gods that are more in sync with the Vedic view on the Nature of the Divine. Specifically when we look at Plato’s views on the psychologies and conduct of the Greek Gods we see Divinities we can relate to as Vedic. While there are obvious truths to both views, Plato’s view is much more reflective of the Goodness and Grace that is the foundation of any true Divinity.

Difference Between Homer’s Gods and Plato’s Gods

A. Psychological

B. Conduct

Sample Dwarka Digest

admin — Sat, 10 Apr 2010 00:06:21 +0000

Linked from: http://www.hinduyuva.org/tattva-blog/2010/04/dwarka-shakha/

Sample Weekly E-mail Digest of New York City’s Dwarka Shakha

ॐ

1. Quote

“In the beginning was only Being,

One without a second.

Out of himself he brought forth the cosmos

And entered into everything in it.

There is nothing that does not come from him.

Of everything he is the inmost Self.

He is the truth; he is the Self supreme.

You are that, Shvetaketu; you are that.”

- Chandogya Upanishad

2. Did You Know….?

The role of women in Hinduism is often misunderstood. In Vedic times women and men were equal as far as education and religion was concerned. In ancient India, women occupied a very important position, in fact in some ways, a superior position to men. It is a culture whose only words for strength and power are feminine -”Shakti” means “power” and “strength.” All male power comes from the feminine.

There are many stories and media attention about Child Marriage, Dowry, Bride-Burning, and Property matters for equality, mass Wife-Burning (Jauhar), Widow-Burning (Sati). Due to Islamic conquest, political instability, poor economic conditions and foreign invasion further made women’s freedom impossible. Hence, society became more protective about the women community, education, power, name and fame; also they linked these issues with caste status. Such situations ceased women rights. But after India’s freedom, the law again restored and protected women’s rights.

3. What’s your HQ (Hinduism Quotient)?

(E-mail your answers to add to your HQ! Answers to last weeks HQ can be found at the end of this e-mail)

HQ Rankings:1st:Ravi, 2nd:Rhishikesh, 3rd:Gaurav

True or False

1. Ganesh and Sudhama are brothers? T/F?

2. Lakshman shot the golden deer that Sita wanted? T/F?

Trivia…

1. Name both of Krishna’s moms?

2. Ganesh’s favorite bhog (food)?

3. Who is Vishnu’s wife?

4. Video

Americans Flock to Huggin g Saint

5.Link

Ancient Flying Machines?

6. Something interesting about Hinduism

“All energy is borrowed, and someday you have to give it back.” - James Cameron’s “Avatar”

Let’s discuss this quote. It implies that we are merely visitors on this Earth and just passing some time here. Whatever we have and are right now will eventually be given back. This begs the question - can we really own anything? Is anything really ours? In Hinduism, (and in other spiritual traditions) we have the concept of an ego - some illusion that we have that makes us think that we are separate from god and gives us a false sense of “me.” We celebrate our accomplishments and grieve our failings with a sense of ownership. If someone insults me, then I may think..’who is she to insult me?’ But how many of us think, ‘Who am I to be insulted?’If we think of ourselves as ‘borrowing’ this energy of life, we will come to see beyond the ‘maya’ or illusion of us ‘owning’ something or someone or some experience. So why do we even bother to do anything if we’re going to die? Why does anything even matter? The answer…in DD vol.13 :)

————————

“When I am used I drain energy, when Dwarka Digest is read it provides energy”- iPhone

LAST WEEK’S HQ ANSWERS:

True or False

1. Kuber is Ravan’s brother? T/F?

2. Hanuman had 2 wives? T/F?

Trivia…

1. Where does Ganga reside?

Shiva’s hair knot

2. Name Krishna’s wife at Dwarka?

Rukmini

3. According to the prophecy, which child of Devaki’s was going to kill Kansa (hint: the answer is a number)?

8th

Hindu YUVA Camp Held in Ohio

admin — Sat, 10 Apr 2010 00:05:27 +0000

Hindu YUVA organized a weekend youth camp from February 20-21 in Cleveland, Ohio. A total of 25 youth attended the “Yuva Sangam.” The participants consisted of 13 students from University of Cincinnati (5), University of Dayton (1) and Case Western Reserve University, Cleveland (7). 12 young professionals from Columbus, Pittsburg and Cleveland also participated.

The Yuva Sangam was a great opportunity to meet and interact with youth from different universities. The program started off on Saturday with an ice breaker and introduction of everybody. Then the youth split up into two groups for a discussion on what it means to be a Hindu and what it is means to be a Hindu youth living in the United States. Parag Singla, director of HSS youth activities in the US, then gave a presentation about Hindu YUVA and its meaning to all the youth present. The participants then discussed the goals of the organization, in addition to how much progress has been made so far and what needs to be improved.

The evening session consisted of team-building games and a presentation by Sudesh Agarwal, HSS General Secretary for the Ohio Region. The youth then enjoyed a devotional session on Bhajans and Nirvana Shatakam. The youth came together really well and enjoyed the company of each other. It was a great time for bonding for the entire group. The night ended with presentations about Yuva for Sewa, Tattva Magazine, Sewa projects, as well as a game of Jeopardy about Hindu Culture.

HSS volunteers arranged a healthy and delicious Bhojan for everyone at the camp. The youth stayed at different volunteer families’ homes in the Cleveland area.

The next day the Yuva Sangam came started with some yoga and games in the morning, followed by watching various clips from the Mahabharata. The youth discussed a few of those clips from the Mahabarata, and then split up into their respective university groups to talk about current and future work within their Hindu Yuva chapters. They then shared their future plans with the entire group. The event was then concluded with closing remarks by Saumitra Gokhale, a full-time volunteer of HSS.

For pictures please visit:

http://picasaweb.google.com/agrawasl/YuvaAndKKVarg2010ClevelandOH#

Report by Sai Santosh Kolluru, Case Western Reserve University

Speaker on Campus - University Lecture Programs in Florida

admin — Sat, 10 Apr 2010 00:05:09 +0000

SOC at University of Miami

Speaker on Campus (SOC) - the annual university lecture series organized and conducted by the youth chapter of HSS – Hindu YUVA - was held in the latter month of February at three campuses across the state of Florida. The participating universities, University of South Florida (USF-Tampa), University of Central Florida (UCF-Orlando) and University of Miami (UM-Miami), invited Professor Sreenath, a professor at Case Western Reserve University. Professor Sreenath teaches electrical engineering and computer science, and is the director of the Complex Systems Biology Center. The lectures delivered by Professor Sreenath at each university varied according to the interest shown by the student body.

HSS worked with Hindu Students Council (HSC) at USF to organize “An Introduction to Vedic Mathematics,” which was enthusiastically welcomed by the campus community. A total of 16 students along with local community members attended the workshop, all showing a keen interest in the various techniques and sutras explained by Prof. Sreenath.

Similarly, the HSC chapter at UM collaborated with HSS for the very first time through the SOC series. Here, Professor Sreenath presented “Volunteering opportunities for Youths – Yuva For Sewa, Sewa internship in Summer .” He encouraged the attendees to look into Yuva for Sewa – Youth for Service (YFS), a service internship program that helps college students volunteer as summer interns in India, the United States and the Caribbean Islands. Professor Sreenath shared the YFS video, which includes past experiences of youth interns, and descriptions of various projects done by youth in India and the United States. He also described the Bhutanese Refugee Empowerment project in the United States, a project that volunteers describe as a life-changing experience. The interactive presentation encouraged the 15 undergraduates to ask questions and become involved.

At UCF, HSS collaborated with Sangam – The Indian Student Association to present “The Plight of Bhutanese Refugees in America, Do we want to volunteer?” in an effort to raise awareness and encourage students to volunteer for the cause. This session was particularly effective at UCF due to the recent settlement of the Bhutanese refugees in Jacksonville, a city approximately 2 hours north of Orlando. Professor Sreenath answered several questions regarding the issue and shared initiatives from other universities and local communities across the nation. He also gave a brief description of the volunteering opportunities through Yuva for Sewa in the United States and abroad.

The SOC series in Florida with the help of Professor Sreenath was effective in communicating different aspects about the Hindu culture such as science, technology and service. Being a professor himself who interacts with the students on a daily basis, Professor Sreenath was able to present these topics in an educational, informal and interactive manner. HSS and Hindu YUVA hope to continue growing, educating and reaching out to student communities through such activities.

Report by Ruti Dwivedi, Florida

Speaker on Campus - Brandeis University

admin — Sat, 10 Apr 2010 00:04:28 +0000

Twenty students attended a Yoga presentation at Brandeis University (Massachusetts) on March 18th. This event was organized jointly by Hindu YUVA and the South Asian club at Brandeis. The speaker, Vikas Deshpande, spoke about Yoga as both philosophy and practice to attain healthy body, mind and spirit, as well as to fulfill duties towards the society and humanity. The emphasis was not just on Yoga that develops healthy body, mind and spirit, but also to utilize the strength gained for betterment of humanity. It was a great learning experience for everyone who attended.

-Report by Aparna Garg, Boston University

Holi Moli! Hindu YUVA at UNC Celebrates Holi

admin — Sat, 10 Apr 2010 00:03:55 +0000

Hindu YUVA at UNC Chapel Hill participated in the 2nd annual Holi event on campus. The event was co-sponsored by 4 other organizations. The event was held in the center of campus with almost 500 people in attendance. The event started with the significance of Holi and then the fun started. Holi was a fundraiser for the Bhutanese Empowerment Project, an effort by Sewa International to provide a helping hand to Bhutanese refugees in the United States. Holi was a great event to meet other students on campus, get to know other organizations on campus, and contribute to the community.

Coverage in the Daily Tar Heel (UNC Chapel Hill student newspaper):

http://www.youtube.com /watch?v=ArsEGAvGY8o

Report by Shivani Desai, UNC Chapel Hill

Holi Praised In U.S. Congress

admin — Sat, 10 Apr 2010 00:02:43 +0000

WASHINGTON, D.C., March 18, 2010: The spring festival of Holi was marked late Tuesday by U.S. Representative Steve Israel of New York, in a speech inserted into the Congressional Record. The Hindu American Foundation (HAF) lauded Rep. Israel for the speech as colorful Holi celebrations and traditional bonfires continued in community halls and temples throughout the nation.

“[Holi] is a visually stunning event with thousands of people tossing colored powders in the air and using dyed water in an atmosphere where culture, camaraderie and oneness are celebrated,” Rep. Israel said while he thanked the Hindu American Foundation for “educating Americans about Holi and the Hindu faith” and joining them in “recognizing this year’s Festival of Colors.”

Three years ago, the Foundation worked to ensure passage of a resolution recognizing another festival, Diwali, in both the House and Senate. This latest focus on Holi was a continuation of those efforts.

Source: Hindu American Foundation Press Release

Make a Difference with Yuva for Sewa: A Chance to Volunteer in India and USA

admin — Mon, 01 Mar 2010 00:05:39 +0000

This summer, Sewa International USA is offering volunteer internships in India and USA through the Yuva for Sewa (Youth for Service) fellowship program.

YFS aims to connect young adults with service projects in the fields of education, self-employment, healthcare, women’s empowerment, environmental awareness, micro-finance and others.

“The projects are designed to develop personality, build leadership and teamwork, empower visionaries and provide experience in helping the community,” said Sonia Gosain, Vice President of Media and Public Relations for Sewa International USA.

Bharat Kusuma and Nirbhay Dhapodkar pictured at a local boy’s school in Pune, Maharastra.

Since its inception in 2006, YFS has provided 20 youth with the opportunity to volunteer their time for different service projects, based on their interests and expertise.

Apurva Kaushik, who taught at a school for underprivileged girls in Bangalore, India, said that the time she spent volunteering was “the most fulfilling and inspiring” of her life.

Aside from the satisfaction of serving the less fortunate, the volunteers said they gained tremendous leadership experience and knowledge of other cultures. Sarah Elswik, an anthropology graduate of Cleveland State University, shared her experience volunteering at a village near Pune, India: “This field visit provided the opportunity to see, smell, taste, hear and learn first hand what tribal life is about. I thought it was a chance of a life time.”

The projects range from one to six months in duration and occur between the months of June and December. The YFS fellowship stipend covers boarding, lodging and local transport.

Anyone between the ages of 18 and 30 with a strong desire to serve is invited to apply by visiting the website below.

Please visit http://www.sewausa.org/yuva-for-sewa for a complete list of service projects and the YFS application form. The application deadline is April 15, 2010. Please contact yfs@sewausa.orgfor more information.

(Part 2 of 2) Devotees of Amar Nath: Revolutionary Pioneers of a People’s Movement, by Bhagyashree Chanda Sathye

admin — Mon, 01 Mar 2010 00:04:18 +0000

Part 2/2 of a first person account of the Epic 62-day struggle to get a land grant for the Lord Amar Nath (Shiva) Shrine located near Jammu city, India. Read Part 1 in the December 2009 edition.

Evan a gambler donated Rs. 11,000 out of his Rs. 17,000 winnings to a Langar. Another fiery youth named Kuldeep was so incensed at chief minister Abdullah’s statement (“We will not give even an inch of land to ANSB”) that he wrote a poem against it. He read it in front of a group of people who were fasting as a protest against the chief minister’s policy and then immolated himself by eating poison. He had explained his will to protest by giving up his life in a suicide note he had left on his body. As soon as this was discovered, the police and the politicians were deathly afraid that this would ignite and intensify the peoples’ movement even more. So, they took possession of his dead body forcibly. When Kuldeep’s young wife began to protest, they brutally dragged her aside and manhandled her in a barbaric manner, tearing away her clothes and pulling on her hair. The police put together a funeral pyre of used truck tires and old liquor bottles to cremate Kuldeep’s dead body before too many people found out about what had happened. However, a Hindu monk who was nearby tried to stop the Police, admonishing them that the body needed to be treated with due respect and it had to be offered proper cremation with Hindu religious rites. This required waiting till dawn. However, the police refused to listen. Then the monk went to a nearby temple and told the gathering what was happening. Within minutes, a large group of people gathered and stopped the police. Some more adamant policemen still persisted. Then the people told them that unless they left the spot immediately, they too would suffer the same fate as Kuldeep! The cowardly policepersons then ran away. This incident spread in Jammu and in surrounding areas like wildfire. The peoples’ movement became even more intensified through this act of martyrdom.

Amidst roaring drums, slogans of “Bom Bom Bhole” and Tricolor flags, we set out for the Victory rally at about 10:45 AM. It was as if the third eye of Lord Shankara had opened; our small group of about 150 people soon grew into a procession of about 4,000 people. People, young and old were joining in rapidly; all shops and businesses were closed. Some policemen and army soldiers were helping by setting aside the barbed wires and other barricades. Entire thoroughfares were overflowing with the procession.

As we reached a large square, and we began to think that we would arrive at the rally grounds shortly, we heard gunshots, and in seconds after that, our eyes began to burn and tears flowed profusely. We realized that we were being tear-gassed by the authorities in the hope of dissipating the peoples’ movement. Hitherto fore, I had seen this only in the movies; today, I got to experience it firsthand. Within minutes, some people began to distribute common salt, asking us keep it under our tongues, so that the tear gas would be less painful. As soon as the tear gassing began one local woman got me and Chitra tai by our wrists and dragged us out of there to a safe place, saying that we were guests (having come to Jammu from Nagpur) , and so, we had to be protected at all costs! This is the specialty of Mother India- we protect our guests even though our own lives are in danger! I salute this brave lady. I was immensely heartened by her act.

We could not go any further on that road, but we five women went much further via a side road. As soon as we came near a temple, we received a call on our cell phone from Sneha bahen ji, who said that she and her group had entered the rally stadium and that we should go back home. Some 250 volunteers had also succeeded in this enterprise. Sneha bahen ji is a highly resourceful lady! When she was stopped at a barricaded checkpoint, she quickly thought on her feet, grabbed a limping old woman, and chided the policemen at the checkpoint for stopping her from helping a disabled person. They quietly let her through! Thus, she crossed many-a barrier and made it into the rally-stadium.

Many people could not make it to the stadium due to the tear gassing and other barriers, but all streets of Jammu were full all day with the processions! People were joyously dancing in the streets; firecrackers were going off, drums were beating to religious tunes; sweets were being distributed, and food was served in abundance to one and all. It was indeed a grand victory celebration citywide. In the late afternoon, thousands of kites filled up the skies above Jammu. The floodgates of joy had opened; a stadium-wide planned celebration had turned into a citywide celebration. It is rare now-a-days to see so many people so happy in the name of God! People celebrated their Independence in a real sense on that day.

Next day, we visited a village in Samba district. At the local temple, photos of two persons who had fallen prey to the Jihadists’ bullets were garlanded, and the whole town had come out to pay homage to them and two more who had similarly become martyrs. Ten thousand women from this little town had planned to attend yesterday’s rally in Jammu. The women were very sad at the loss of life. One lady spoke up: O Mahbuba (referring to Sonia Gandhi, a pseudo-secularist leader of the Indian national Congress, whose family comes from J&K) you think this state is your private property? It surely is not! It belongs to us, the people!

After the death of four young men the peoples’ movement in this town had hit a rough spot. An elderly woman, Jyoti ji, took the Tricolor in her hand, and went to the head of the procession, confronting the gun-toting police (who were in cahoots with the Jihadists). She challenged them: “Go on boys, shoot and kill me. You have killed my four sons” (She was referring to the martyrs. It is common for elderly Hindu ladies to be respected as mothers even though they may not be biologically the mothers; this lady said that she was the mother of the slain young men). Shamed, the policemen put their guns down. After this, the peoples’ movement began with renewed vigor in this town.

All these women used to finish their household chores by 10:00 AM and then they set out to join the peoples’ movement. One day, they saw some gamblers gambling in their den. One lady confronted them: She threw down her bangles on the ground in front of them, and said, “You do not deserve to be men. Wear these bangles! (For Indian men, wearing bangles is the ultimate act of shame). They were truly ashamed; they stopped their gambling, and joined the procession of the peoples’ movement.

When we reached Jyoti ji’s little home, we found many women dancing with joy and singing devotional Bhajans (hymns). It was gratifying to see them so happy for the victory to the peoples’ movement.
When we visited the home of one Sanjiv Kumar, a martyr who had been shot dead for his participation in the peoples’ movement, we met his father, an Indian army retired soldier, who had not shed a tear for his beloved son’s death. He was immensely proud of his son. Sanjiv Kumar was sitting at home idly watching the procession of the peoples’ movement one day, when his army-dad and another army-brother said to him: “Go join the peoples’ movement! Don’t just sit idle!” He got up and joined the procession; he was shot dead a few minutes later in indiscriminate police gunfire ordered by the so called secular administration. (Translator’s note: What a travesty of democracy such shootings are! It promises freedom of religion, thought, and expression!) The father was very happy at the winning of the land for the ANSB. It is rare indeed to see such a father!.

At the Jammu Tawi train station, a few women came to see us off on our return trip. An elderly lady, well past 65, said (referring to attacks by Jihadi criminals and their pseudo-secular cohorts): “We have courage. We will hit back, if we are hit. We will not give up, until we win the ultimate victory!” I got goose bumps to hear such gutsy words. It is indeed this true grit and the total devotion to Lord Amar Nath that won the victory for the peoples’ movement.

After the victorious Kargil war, we chanted the slogans “Vande Mataram” (I salute the Mother [India]) and “Bharat Mata Ki Jai” (Victory to Mother India) in our evening Shakha. I feel that we truly grasped then, the complete meaning of these slogans in their real sense. While departing from Jammu, our overwhelming feeling was that this battle is far from being over. This victory is but only a stepping stone. When all the people of J&K state, the crown jewel of Mother India, will lead their lives in lasting peace and harmony, true victory will have been achieved. Till then, I offer my devotional salutation to all those who gave up their lives, to become martyrs in the cause of Mother India!

Bhagyashree Chanda Sathye is a full-time worker of the Rashtra Sevika Samiti based in Maharashtra, India.

Krishnadeva Raya and the Glorious Vijayanagar Empire, by V.N. Gopalakrishnan

admin — Mon, 01 Mar 2010 00:03:06 +0000

Krishnadeva Raya was generous to his people and patronized arts and letters. He was very much concerned about the welfare of the people and undertook regular tours of the empire to get first hand information.

Krishnadeva Raya, the benevolent Hindu king, ascended the throne of the Vijayanagar Empire on July 26, 1509, and during the two decades of his rule (1509-1529), he proved himself to be a perfect ruler by providing good governance to his subjects. This period was considered as the golden age of the Vijayanagar Empire. Krishnadeva Raya was a versatile personality- a great warrior and military general, wise statesman, able administrator, lover of literature, patron of the arts and architecture, and above all a ruler known for promoting religious tolerance. For the Kannadigas, he was a heroic figure and the Telugu people hailed him as Kannada Raya, Kannada Rajya Rama Ramana, Mooru Rayara Ganda (King of Three Kings) and Andhra Bhoja. Krishnadeva Raya belonged to the Tuluva dynasty, the third to rule over the empire following the Sangama and Saluva dynasties. The dynasty acquired the name as Tuluva from the Tulu speaking region called Tulunadu. The kings were referred to as Rayas (Raja in Sanskrit).

The Vijayanagar Empire reached the pinnacle of its glory during his reign. He was successful in all the wars he waged and defeated the King of Orissa and annexed Vijaywada and Rajmahendri. Under Krishnadeva Raya, the Vijayanagar Empire extended from Cuttack in the east to the frontiers of Goa in the west and from the Raichur Doab in the north to the Indian Ocean in the south.

The Vijayanagar Empire was founded in 1336 with Vijayanagara as the capital. The site of the city, on the Tungabhadra River, is now partly occupied by the village of Hampi in eastern Karnataka. The city emerged during the first half of the 14th century, and thrived until the middle of the 17th century.

European travellers including Domingo Paes, Fernao Nuniz and Niccolo Da Conti provide veritable information about the history Vijayanagar. The architectural wonder is seen in the temple building traditions in South India. Fine arts and literature reached new heights in the languages of Kannada, Telugu, Tamil and Sanskrit, thanks to the patronage from rulers. The founders of the Vijayanagar Empire were supported and inspired by Saint Vidyaranya.

The King was the ultimate authority, assisted by a cabinet of ministers headed by the Prime Minister. Other important titles were the Chief Secretary and the Imperial Officers. Caste system was rigidly followed and Brahmins enjoyed a high level of respect. Women were actively involved in administration, business and trade. The kings used the title Hindurayasuratrana (Upholder of Hindu faith).

The Bhakti movement was active and involved well-known Haridasas (devotee saints) of that time. They represented two groups - the Vyasakuta who were proficient in the Vedas, Upanishads and Darshanas and the Dasakuta, who conveyed the message of Madhvacharya in the form of devotional songs. Vyasatirtha, Purandaradasa and Kanakadasa earned the devotion of King Krishnadeva Raya. Poets, scholars and philosophers wrote in Sanskrit and in regional languages. Telugu language became a popular literary medium and the Telegu literature flourished under him. The official languages of the Vijayanagara court were Kannada and Telugu.

Krishnadeva Raya was an accomplished Telugu scholar and wrote the celebrated Amuktamalyada. His Sanskrit works include Madalasa Charita, Satyavadu Parinaya, Rasamanjari and Jambavati Kalyana. His court was adorned by eight distinguished poets and scholars who were known as the Ashtadiggajas. Tenali Ramakrishna, the scholar who was famous for his wisdom and wit was a prominent member of Krishnadeva Raya’s court.

Krishnadeva Raya was generous to his people and patronized arts and letters. Painting, sculpture, dance and music were greatly encouraged by him and his successors. He built some of the magnificent temples in the country and was a devotee of Lord Venkateshwara of Tirupati. He was very much concerned about the welfare of the people and undertook regular tours of the empire to get first hand information.

According to Domingo Paes, the city of Vijayanagara was as large as Rome, very beautiful and the best provided city in the world.
Krishnadeva Raya built a new city near Vijayanagara and named it as Nagalapura after his mother Nagala Devi. He also constructed the Krishnaswamy and Vithalaswamy temples and a number of secular buildings in the imperial capital whose remains are still found at Hampi. The decline of the Vijayanagar Empire began with the death of Krishnadeva Raya in 1529. The kingdom came to an end in 1565.

V.N. Gopalakrishnan is a social activist and Director, Indo-Gulf Consultancy. He can be contacted at telegulf@gmail.com

Making a Difference in the Self and the Selfless: Hindu YUVA at Case Western, by Sai Santosh Kolluru

admin — Mon, 01 Mar 2010 00:02:46 +0000

Case Western Hindu YUVA chapter was created in April 2009 with one common goal: Seva. With the help of Professor Sree N. Sreenath and Dr. Sudesh Agrawal, Case Western Hindu YUVA has grown into an organization that focuses on the Self and the Selfless aspect of our existence.

A group of refugees from Bhutan

“Of all the thoughts that rise in the mind, the thought ‘I’ is the first thought.” –Ramana Maharshi

In the fall of 2009, Case Western Hindu YUVA began to organize student visits to West Park, Cleveland to help a group of Bhutanese refugees. Our Bhutanese brothers and sisters have lived in internal exile for fifteen years under squalid conditions and lacking basic necessities under the power of the then newly elected King. Under his power, the Lhotshampas were denied education, the ability to move and reside within Bhutan, join the public service, own property, and were not allowed to practice any lawful trade, profession or vocation. In early 2009, close to eight thousand Bhutanese arrived in the United States from the disgusting refugees camps they had known for fifteen years. As they were picked up in one country and dropped off in another, the Bhutanese entered a New World and a new way of life. Imagine yourself stopping everything you are doing at this moment right now and being told that you are being transported to an environment you have never dreamt of living in. Understanding the Bhutanese condition and the attention they needed, Case Western Hindu YUVA took the lead in Cleveland to help the Bhutanese by whatever means possible.

As we were ready to wrap up our booth at the annual student activities fair last August, Dr. Jessica Gerard, Director of ESL, approached us curiously to find out what our organization was about. I, being an enthusiastic individual, explained to her the purpose of our organization and what we aim to do. Marveled by our goals and ambitions to make a difference in the community, Dr. Gerard met with our advisor, Professor Sreenath, the next day. In the following week we started English as a Second language classes in the Bhutanese’s apartments. In addition to the ESL Classes, various students from Case Western Reserve University have taken part in making a difference in these Bhutanese lives. Whether it means to help them navigate through computers, filling out their FAFSA and Tax Return forms, or simply talking to them about American culture and lifestyle, the Bhutanese have been given a stepping stone which they can use to propel themselves higher into society. As one Bhutani mother explained to me a few days ago, “from the time we came one year ago, till now, the biggest thing we have gained is strength and hope. This is what we have more of now, we are happy that you are here to help. We feel happier, we have more strength”.

Hindu YUVA volunteers working with Bhutanese youth

The first event Hindu YUVA at Case conducted was an event called Vinaya Vidya, which aimed to educate the Bhutanese on understanding the American Education System. It was a comprehensive event that gave high schoolers and college-going students an opportunity to meet with invited counselors from the local community college as well as YUVA volunteers who presented power points on how to get into college. A year later, half of the Bhutanese who were at the Vinaya Vidya program were enrolled in either a local community college or a state university. Hari Pyakurel, one of the leaders of the Bhutanese community recalls that “the Vinaya Vidya program and the Cleveland State University program was really helpful, I have saved enough money now to slowly pursue my interest in Chemistry, I am thankful for many people who have helped me in this pursuit to live the American Dream”. Hindu YUVA came to understand, that if one Bhutani takes charge in applying to a university, earning a drivers’ license, or for that matter even filling out the FAFSA form, the entire community learns to do it. And as Sagnik De, treasurer of Case Hindu YUVA says, “as second generation Indian undergraduate students whose parents have struggled to provide all of life’s desires and necessities, it is our simple duty to help these people reach their full potential”.

Along with the individual one-on-one help Case Western YUVA volunteers do every weekend, we have also held two major events for our Bhutani brothers and sisters. We have provided the Bhutanese with a venue at Case to celebrate their Dashain Festival. Through this festival, the Bhutanese were able to enjoy Indian food, show their traditional culture by singing and dancing and having a great time celebrating who they are and remembering how far they have come. As Kapil Mishra, a Bhutani living in Cleveland Heights, puts it “we are very thankful for Sewa International and Hindu YUVA for their help in allowing us celebrate our festival and show our culture, we have come to realize the effort it takes to put this event together and as a community we learned how the system works.” The following month, a course on Sudarshan Kriya was conducted by Art of Living at Case. While Art of Living normally charges $400 for this course, they generously gave this stress-relieving course to the Bhutanese for free. We have come to understand through our volunteering that many of our Bhutanese need time to help recover from the trauma that have effected them mentally and physically during the past two decades in exile. And thankfully, over two hundred Bhutanese participated in these two events.

Apart from the selfless service concept of Seva, the Hindu YUVA chapter at Case has also been focusing on the Self. The great Sage Ramana Maharshi once said, “of all the thoughts that rise in the mind, the thought ‘I’ is the first thought.” So we asked ourselves, why are we doing this? For what reason, for what purpose? As a result, we held a Demo-Lecture Speaker on Campus event at Case where alternative medicine Physician and Philosopher Dr. Indranill Basu-Ray spoke about the Science of Meditation. An hour of the event was focused on the medical benefits of Yoga and Meditation and its effects on the human body. The following hour focused on applying the meditation technique. After this seminar, we then took a major step and started a weekly Shakha here at Case Western, where our goal was to focus on the ‘I’, or the true Self. During this Shakha, we mainly try to focus on understanding the self through our Meditation. We start off with a Prarthana, and then describe the type of meditation we are doing, and then have a discussion on what we felt during the meditation, followed a few more minutes on updates on our external activities with the Bhutanese, and finally close with Prarthana. What captivates the YUVA chapter at Case is the central part of our Shakha, the meditation. With the guidance of Dr. Agrawal and PhD student Jayant Avva, we have continuously explored various techniques of meditation and have had a great influence on the student life here. So much so that many Hindu YUVA members not only just do meditation when we meet at our Shakha but conduct and lead meditation activities in their dormitory buildings, library study-rooms, study-breaks, and other key venue found in the life of a college student. Following the meditation, we engage ourselves in deep discussions about the Self-Inquiry teachings of Ramana Maharshi, the Advaita Philosophy of Adi Shankaracharya, and the meditation techniques presented in Patanjali Yoga-Sutras.

As we look ahead towards our second semester at Case, we have several events planned to help spread our values throughout the community. Our first is a Benefit Dinner to raise money for scholarships we are trying to provide for the Bhutanese Refugees. By providing them with scholarships, the financial burden of college can be lessened. In addition, we plan on having an event that has never taken place on the Case Western campus before: Guru-Vandhana. Through this event we plan on bringing our culture and tradition to the campus in addition to raising awareness on the divine relationship between the Guru and the Disciple. As our final goal stands, not just to help all but to serve all, we will continue to work towards establishing the Dharma in our society. Since we are second-generation Indian Americans, we have a duty to make a mere effort to carry on the traditions, culture, samskara, sampradayas, and padatis that our parents have brought to this country. In our pursuit to establish dharma thousands of miles away from Bharat Mata, we hope to make a difference in our Self and the Selfless.

Sai Santosh Kolluru is a sophomore at Case Western Reserve University studying Aerospace and Mechanical Engineering. He is President of the CWRU Hindu YUVA chapter and works with Sewa Int’l on the Bhutanese Refugee Empowerment project. He enjoys Cross Country, Track & Field, and studying the Vedantas.

Acintya, the Unconceivable: Brahman, the Infinite, by Ajoy Chatterjee

admin — Mon, 01 Mar 2010 00:01:20 +0000

In spite of a continuous onslaught of Islam and Christianity that have swallowed Indonesia, Malaysia, and the Philippines, the population in the small island of Bali is still around 90% Hindu – the magic of adaptive changes.

“It is a miracle of harmony, of the adaptation of the free inner life to the outward necessity of things.” - John C Ransom

Hindus of South-East Asia

Tides of Hinduism from Bharat have washed distant shores around the planet through ages. Southeast Asian nations were apparently the first to get the celestial essence of dharma, outside the greater Bharat territories.

Hindus in Southeast Asia, especially Bali, Kalimantan, Malaya, remnants of Java, Sumatra and Yogyakarta have undergone manifold adaptations to a changing society and climate in a great struggle for existence against expansionist, theo-political forces of the world. This dates back to 200 BC, when Vaishya traders who were frequent travelers between Vedic Bharat, Java and Sumatra were the noble carriers of Sanatana dharma to Southeast Asia. During the Maurya and Gupta periods and later on, Buddhist missionaries also started radiating harmonic rays of Buddhism to Siam, Laos and Vietnam, propagating Ramayana, Mahabharata, Jatakas, Upanishads and Buddhist sutras as well. Since then, Southeast Asia has seen the rise of Hindu republics from the Taruma Kingdom of the 4th century to the Majapahit Empire of the 13th century. With the fall of Majapahits at around the 16th century, Hinduism started its decline, at the tip of the sword.

But in this journey of decadent existence, Balinese and Tenggerese nations have adapted their practice of ancient Agama Hinduism to a great extent in order to strive in the archipelago. In spite of a continuous onslaught of Islam and Christianity that have swallowed Indonesia, Malaysia, and the Philippines, the population in the small island of Bali is still around 90% Hindu – the magic of adaptive changes.

Modern Balinese and Tenggerese Hinduism and the unconceivable Acintya

Acintya is the Hindu all-in-one almighty to the Balinese. Acintya, in Sanskrit, means ‘one who is unimaginable or unconceivable’. During the 16th century, when Islam and Christianity started howling in the woods of Bali, Java and Kalimantan, the Balinese felt the spiritual need to introspect toward a single source of energy. And Hinduism had it all. Brahman, the concept of infinite, omniscient, shapeless, omnipresent, genderless, and omnipotent was in the Rig Veda and all subsequent Vedas and Vedantas. Brahman is somewhere void of any trait and hence “nirguna” according to Advaita and core-Saiva philosophies, while it is with traits – “saguna” – as per Dvaita and core-Vaishnava schools of thought.

Towards the fall of the Majapahits in Java and the advent of Islam in the archipelago in the 16th century, Saiva sage Nirartha, a Brahmin who was also the royal priest in the Gelgel kingdom of Bali, made a maneuver to explain and popularize God Acintya. It is interesting that in the World War era between 1914 and 1945, Christian missionaries attempted to raise havoc but failed to describe a one-God theology to Balinese as the latter had already discovered their savior in the form of Hindu one-God Acintya. Later, they started calling God Acintya as Sanghyang Widi Wasa (God Almighty), a reply to alien monoliths.

As the eternal Brahman, Acintya is also the infinite, omnipotent, and all other Gods, including the trinity, Wishnu (Vishnu), Brahma and Siva. Perhaps this is the reason why Acintya is not worshipped directly, but through His manifestations only. The lineage is intact as infinite Brahman gives birth to Hiranyagarbha (the golden womb) out of which all Devas arise. Acintya is indeed the Balinese name for Brahman. Tenggerese people, the direct descendant of Majapahits, also worship the trinity in addition to Buddha, whereas Sanghyang Widi Wasa Acintya is the source of all divines.

Acintya, the Brahman

As we have been discussing how God Acintya has granted the path to rediscover Brahman to the people of Bali, the last Hindu pillar, let us now take a deeper dive. Acintya is void of clothes and often evoked with an empty throne that might have the historical connection with the empty throne of God Rama during His exile of 14 years. But it has a broader message, that Acintya stands for and is emptiness, the origin and destruction of the universe, the Supreme Being above and beyond all senses. On these grounds, God Acintya is the nirguna Brahman of the Advaita School, as He does not have any trait and is the ultimate source of all, representing the infinite emptiness. But at places, He is also versioned as the supreme deity-form with cosmic aura and hence, gunas as well, to an extent, relating to saguna Brahman of Dvaita School. This explains practically the Acintya Bheda-Abheda (differences and yet only-one) essence – uniquely positioned between absolute monist Advaita and dually monist Dvaita poles as the universally accepted ‘integral monism’. Although the Balinese Agama tradition traces back to the Southern Saiva core-schools, Vaishnava and Buddhist threads only nourished Balinese Hinduism and Javanese Hindusim with the heritage of a composite richness. Indeed this Brahman is unthinkable. Indeed Brahman is Acintya.

Hence, Sanghyang Widi Wasa is none other than the Vedic narration of the creator almighty who has saved its people against all odds of modern and evil expansionism. We bow to Acintya, the unconceivable Brahman and congratulate our own brothers in Bali, Kalimantan and Tenggerese nations for successfully assimilating the highest tenets of the Vedas into daily life; for raising the Sanatana flag high and valuing the highest glory of the Vedas.

Aum aditysyaparamjyoti
rakta teja namo’stute
svetapankaja namo’stute
bhaskaraya namo’stute

Aum Swasthiastu

Ajoy Chatteree is a graduate student currently working as a Project Lead for Cognizant Tech Solutions. Ajoy is interested in philosophy, Dharma, politics, technology, the environment, and music. He lives in Bentonville, Arkansas.

Hindu YUVA: Youth for Unity, Virtues, and Action

admin — Mon, 01 Feb 2010 00:08:38 +0000

As young Hindu Americans, we have a responsibility to contend with. A responsibility of being the inheritors of the oldest and the most inclusive culture in existence.The young and energetic karyakartas (volunteers) of Hindu YUVA (Youth for Unity, Virtues, and Action) have been working hard on university campuses across the United States to do justice to do this great responsibility.

Welcome 2010! An entire decade of the 21st century is over. A lot has happened and continues to happen in the United States and around the world. As young Hindu Americans, we have a responsibility to contend with. A responsibility of being the inheritors of the oldest and the most inclusive culture in existence. A responsibility to share the culture and its universal values with the wider American audience. A responsibility to preserve the meaning, understanding, and the practice of the culture for those who are Hindu Americans. Indeed, let us welcome this hugely important responsibility with blessings of our ancestors while keeping in mind the welfare of the world.

“Our youth must be made to feel proud of being born in the great lineage of rishis and yogis. If we have to live up to their legacy, we must live as Hindus, we must appear as Hindus and we must make ourselves felt by the whole world as Hindus." - Shri Golwalkar Guruji, lifelong social worker

As one of the major cultures of the world, the pluralistic Hindu Dharma has great values to offer to humanity, especially in the decade that has been rife with religious conflicts and heinous terrorist acts, including the tragic events of September 11th. It is perhaps a great coincidence that the great Hindu monk Swami Vivekananda came to Chicago as a representative of Hinduism at the World Parliament of Religions on September 11th, 1893. His now famous speech that started with, “Dear Brothers and Sisters of America…” carry more meaning and weight than ever before. The service organization started in his honor, Vivekananda Kendra, celebrates Universal Brotherhood Day each year on September 11th to commemorate Swami Vivekananda’s historic address.

Let us understand the true meaning of the words of the great Swami Vivekananda and act on it to welcome this new decade. Let us, as young Hindu Americans, strive hard to bring forth the pluralistic values of Hindu culture in this post-modern world. The young and energetic karyakartas (volunteers) of Hindu YUVA (Youth for Unity, Virtues, and Action) have been working hard on university campuses across the United States to do justice to do this great responsibility. Below, you will find several activities, projects, and programs that have been and are being conducted to carry forth the message of Hindu Dharma and to help its followers live its values. Let this be the change that we can not only believe in, but the change that we can make happen!

Speaker on Campus: Bringing the Relevant Knowledge of Hindu Culture to Universities

Hindu YUVA organized Speaker on Campus, a lecture series to raise awareness about Hindu Dharma, at 24 universities last fall. This program brought eminent speakers to university campuses to present to students and faculty on topics such as Yoga, Ayurveda, and Hindu philosophy. Speaker on Campus has been conducted across the country for the past four years.

University Shakha: Creating a Regular and Sustained Cultural Experience

Hindu YUVA organizes weekly gatherings, called Shakha, at 18 universities across the country. Students gain knowledge about Hindu Dharma not just by listening to presentations or reading books, but by immersing themselves in firsthand experience: by doing yoga, playing games, having intellectually stimulating discussions, and doing community service projects around campus.

Yuva Sangam: A Confluence of Young Minds

Yuva Sangams are day-long or weekend retreats that bring together youth and help them connect to their Hindu roots. Activities include games, yoga, team-building workshops, and discussions on challenges and opportunities faced by Hindu youth in America. Last year, five regional yuva sangams were held around the country, with participation from 200 youth.

Yuva for Sewa: Opportunity to Create Positive Change

For the past four years, Yuva for Sewa provides youth an opportunity to volunteer their time, while using their area of interest, to help the disadvantaged. Projects throughout the US, India, and the Caribbean are designed for building leadership and teamwork, empowering visionaries, and providing firsthand experience in helping the community. Last summer, five student volunteers dedicated a few weeks to service projects as diverse as microfinance, slum development, and teaching English.

Leadership Development Camps: Building Tomorrow’s Leaders

Week-long leadership development camps are organized to help youth realize and prepare for exceptional leadership roles. These intensive and fun-filled training camps build confidence, instill a sense of social service, promote leadership qualities, and help build a strong network of like-minded youth. Last year, 60 youth participated in five such camps.

Tattva: A Magazine for Hindu Youth

The magazine you are reading now was started by Hindu YUVA three years ago as a way to present inspiring aspects of the ancient Hindu culture along with related current day issues, and offer youth a forum to share ideas. Tattva has grown to reach an audience of 2,500 readers in 18 countries.

Hinduism, There is No -ism, by Sai Santosh Kolluru

admin — Mon, 01 Feb 2010 00:07:07 +0000

Many of the world’s current religions, mostly one thousand to two thousand years old, practice the code of One Prophet, One Book, and One Philosophy. Even though the world and society have changed since the origin of these religions, people still tend to adhere to this code of One Prophet, One Book, and One Philosophy, and reject all other views.

Today’s religions have merely become “saving” religions, religions in which unexplained rituals replace the individual pursuit of spirituality, where rituals are performed with fear rather than with love. In addition, today’s religions have gone to a strict fundamentalist approach, where people are in pursuit of the pleasures of the material world, rather than knowledge and truth of what is beyond the material world. Furthermore, the kind of Bhakti (devotion), that has been developed in today’s world is one in which the only way of loving one’s own ideal is by hating every other ideal.

The idea of a nationalistic God, or a God confined by ideas particular to a race, country or mindset, is contrary to God’s omniscience and omnipotence. The idea that there is only one kind of an “exclusive God” for only one kind of people creates an atmosphere of fanaticism. If each religion believes that God is one beyond all subjective ideas of form or identity, then how can God be different from one group of people to another? Many people have gone so low for their love of God that they offer services and community help only if a person in need adheres to a specific set of “rules of practice.” How can this be when God resides in everyone and everything? Is Seva really exclusive to a certain group of people? The point is, many religions today focus on what is said and done in the outside world rather than listening to the universe that exists within. Religion should not merely be limited to a book or a prophet, but should be a way of life that has a strong emphasis on the Self. A Self that is so unique in all of existence. A Self that wishes to take the spiritual journey that is the most suitable for its own existence. A journey that is part of one’s everyday life. For five thousand years, such a way of life, as Dr. David Frawley says, “…has maintained an unbroken current of awareness linking humanity with the Divine.”

In the mixing melting pot of the United States where people’s lives collide every day, a new generation of youth are coming of age. The second generation of Indian-Americans, whose immigrant parents are primarily Hindus, are questioning their parents’ way of life. If we were to live in a society where we are surrounded by a particular way of life that we do not feel needs to be questioned, we undoubtedly follow that way of life through mere respect. But when growing up in a country where the world comes together, many questions arise. While many immigrant parents from the Asian subcontinent take the time to answer the questions of their children pertaining to their identity, many parents also tend to leave their children to make their own decisions, primarily because they do not know the answers. This is where a way of life that “has carried over from over from earlier cycles of civilization in previous humanities unknown to our present spiritually limited culture” is being lost. While material achievements and pursuits such as education and professions provide a level of comfort and standing in life, so does the way of life that helps to deal with such comforts and standing. Many immigrant parents think, “As long as my child becomes a doctor or an engineer….” But when the time for choosing a life partner comes into play, many parents succumb to their daughter or son marrying a person not of their own Dharma and suffer the loss of someone who could potentially continue the paddhatis, sampradayas, and samskaram. Many parents also tend to give in to their children’s decisions simply because they do not want to lose their children. The point is that it is vital in today’s world to integrate spirituality, culture, samskaram, paddhatis, and sampradayas with the society to provide knowledge of the inner science, especially in a country like the United States that offers so much in advancement of outer science.

We can see in our everyday lives, the physical presence of our culture and way of life. The Sri Venkateshwara Temple in Pittsburg, Pennsylvania and the Ganesha Temple in Flushing, NY were the first of many temples established in the United States. Our immigrant parents who created and established these temples in this country should ask themselves the question, who will look after these sacred sites after they decease? The answers must be found in their sons and daughters, who should slowly take over the administering of these temples across the country. The famous saying, “the torch must be passed on,” must prevail.

Furthermore, many second-generation Indian-Americans tend to follow everything within the control of their parents till the point of pursuing higher education. What happens until that point is that a parent instructs and a child follows without questioning. If a child does question, the parent might not have adequate knowledge to give answers. However, the real questioning takes place when the child goes to college, when there is a direct interaction with various faiths. Then the question of identity arrives, “What am I? Am I a Hindu, a Christian, a Muslim?” There should be no need for exploration because the eighteen years of age should provide plenty of answers to attain an identity and such identity should be justified even more at this stage of Brahmacharya. Because the “Hindu mind represents humanity’s oldest and most continuous stream of conscious intelligence…”, it is tough for an immigrant parent to answer their child because they themselves had no reason to question the way of life back home. For this reason, there is a great need to understand our way of life. Excuses usually take place of interest when it comes to exploring the endless answers the Hindu way of life has to offer. For this fact, the torch is not being passed on; it is being extinguished. It is vital for us to pursue the way of life that our parents have pursued. The Hindu way of life is not a life in which the scriptures are read and interpreted every day, but it is a life that focuses on the Self and the Selfless aspect of the Human Being. It shows that through Karma, Jnana, Bhakti, or Raja Yogas which can be practiced through our everyday lives, we can achieve the ultimate perfection. It tells us to ask ourselves the question, “What will happen to me after I die?” and also provides the answers to such questions. The Advaita, Dvaita, and Visishtadvaita philosophies provide clear perspectives about life so much that they even provide room for atheism.

“Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah,” Brahman is the only truth and there is ultimately no difference between Brahman and the individual self. Many second-generation students tend to question the ritualistic part of the Hindu way of life, often without experiencing and engaging in a ritual. Such initial rejection of any idea or an action creates an atmosphere of ignorance where one is not even giving the idea or thought to grow. The morning rituals of chanting the Gayatri Mantra, or applying certain religious marks on the body like kumkum, is for the sake of self-purification, self-discipline and ultimately self-realization as well as respect to the Devas and the Devis and all of the matter in existence. There are many other outer forms of worship like Yajnas, which provide the key to the Selfless part of the Self, where there is a need for going beyond just helping ourselves. Whether it means through Bhakti or Karma, our daily way of life revolves around the Self and the Selfless.

As one can see, the Hindu way of life is a life of being one with the nature and the universe, through the belief that the nature is us and we are the nature. Such ideals, principles, and values are vital for the future generations here in the United States to continue. Many sages, seers, saints, and yogis have confirmed through thousands of years that such a life leads to the Absolute Truth, a life of fulfillment. The challenge lies in educating ourselves and our children, questioning our views like that of a disciple and the guru as clearly seen in the Upanishads, and also finding answers. The key lies in our own self-perfection through which the self and the selfless side of our lives can work towards continuing a way of life that is beneficial for both the Self as well as the advancement of human civilization. As Sri Aurobindo would say, “The saints and sages of ancient India injected power and potency in the Indian mind. In turn, this power and potency added to the capacity of the sages and saints to think deeply on the phenomena around. One of the fundamental truths discovered by them was that the universe is an organic web in which every life is inextricably enmeshed with the other and that this web is permeated with cosmic force of which man and nature were constituents as well as contributors.” Is this not justification enough to continue such a way of life, thousands of miles away from home where it has originated?

References:
Alex Grey quotation in the beginning of the article from Alexgrey.com.
Religious books for seekers article on the Declaration on Fundamentals of the common religion.
Dr. David Frawley, also known as Pandit Vamadeva Shastri, quotation mentioned throughout the article. Author on Hinduism, Yoga, and Ayurveda.

Sai Santosh Kolluru is a sophomore at Case Western Reserve University studying Aerospace and Mechanical Engineering. He is President of the CWRU Hindu YUVA chapter and works with Sewa Int’l on the Bhutanese Refugee Empowerment project. He enjoys Cross Country, Track & Field, and studying the Vedantas.

Vishwa Mangal Gou Gram Yatra and its Relevance in Today’s Times, by Balakrishna Sastry

admin — Mon, 01 Feb 2010 00:06:14 +0000

India is on the economic march. However, how can it balance economic growth with environmental sustainability? According to the World Bank’s World Development Indicators, India has a per capita energy use of 510 kg of oil per capita. The same figure for the US is 7,778 kg of oil per capita. On one hand it shows the level of prosperity in the US in comparison to most developing countries. On the other hand, it is clear that it will be very difficult for the whole world to achieve development along the lines of the US without seriously endangering even more resources. As per the 2001 census, just over 72% of the Indian population lives in rural areas. This is drastically different than the US where over 81% of the population per the 2005 census lives in urban areas. Given these facts, is there a way for India to achieve sustainable growth while at the same time ensuring environmental sustainability?

Vishwa Mangal Gou Gram Yatra is one such attempt which hopes to combine the traditional Hindu respect for gou mata (Mother Cow) with the creation of a sustainable economic model that will make cow rearing a more economically viable activity and thus re-affirm the cow’s importance and status as a mother. Our ancient Hindu traditions and scriptures hold the cow in a very high regard. The cow is the giver of 5 unique “gavya,” i.e. ghee, milk, yogurt, cow dung and cow urine.

The usefulness of milk has been known from time immemorial as the source of calcium. Fresh cow’s milk is especially good, though unfortunately, the homogenization of milk greatly reduces the nutritional value of the milk we typically buy in supermarkets. Even pasteurization, while increasing shelf life and being of some safety value potentially compromises the full value of milk. Ghee is highly regarded in Ayurveda. It has been claimed in the past that ghee increases cholesterol and is fatty. Dalda, or vegetable ghee, was marketed as a better substitute. However, recent research has vindicated the usefulness of ghee with some studies showing that ghee in fact helps reduce LDL cholesterol (i.e. the “bad” cholesterol).

Yogurt or curds is of course very good for the digestive system. The benefits of yogurt are widely documented. Most lactose intolerant people can take yogurt, and it has been used in many countries beyond just India, particularly in the middle-east and Eastern Europe.

Coming to cow urine, it may seem odd that something like urine can be useful for anything. After all, we are programmed to think that urine is a necessary evil and most likely something rather gross. However, there is research going on which shows that cow urine utilized in various forms to make different products can help treat a variety of diseases, including cancer. Truly there lies immense potential in this product. It is just a matter of further scientific investigation to reconfirm what our ancestors have said, along with good marketing which can further I
popularize this. There are a variety of soaps, distilled cow urine, and related products which are sold.

Finally, cow dung’s importance cannot be overstated. Cow dung along with cow urine is an important component of an organic fertilizer and compost. It is a key element in the agnihotra fire ritual where the smoke from burnt cow dung adds oxygen to the air and reduces pollution. During the Bhopal gas tragedy where there was major leakage of MIC gas, many families suffered from the ill effects of radiation. However according to an April 7th 1985 report from The Hindu newspaper, 2 families who lived just 1 mile from the accident were unscathed because of agnihotra. Some atomic power centers in India and Russia use cow dung to protect against radiation.

Vishwa Mangal Gou Gram Yatra was conceived by many sadhus, sants, and Hindu-minded organizations, including Rashtriya Swayamsevak Sangh (RSS). Some of the aims of the yatra include banning cow slaughter, declaring the cow as a national animal, and educating people about the usefulness of the cow— not just in terms of milk, ghee, and butter, but also utilizing cow urine and cow dung to develop various organic products and thus emphasizing small-scale industries along this path. When the knowledge of the full benefits of cow as well as how to keep the cow economically viable is missing, farmers may often sell their cows to butchers in spite of the fact that cow slaughter is illegal in many states in India.

Currently, the high use of chemical fertilizers, pesticides, and genetically modified seeds has put many Indian farmers at the mercy of the companies who sell these products. While such products may initially increase agricultural yield, it often becomes addictive in terms of using ever increasing amounts of fertilizers and pesticides to produce higher yields. Often, even the yields start to decline after some time due to soil degradation.

This is perhaps a more manageable problem in places like the United States, where agriculture is dominated by large-scale agri-businesses that may have the flexibility to cultivate different tracts of land. However, Indian farmers are typically small-scale farmers who can suffer from severe economic damage if left to the vagaries of high input costs and volatile prices of agricultural produce. Further education of Indian farmers on how to utilize cow dung and cow urine to stay in or switch back to organic farming is very important. This will help make farmers more self-reliant and encourage cottage industries centered around various cow products. Youtube has an excellent video on “biodynamic farming” which goes into detail about effective organic farming methods.

The Vishwa Mangal Gou Gram Yatra started in Kurukshetra on September 30, 2009 and will end on January 16th in Nagpur after having touched numerous parts of Bharat. The yatra has received a great response and has been supported by a number of eminent personalities, including Suresh Oberoi (father of film star Vivek Oberoi), Baba Ramdev, Sri Sri Ravi Shankar, and others. Various speeches, roundtables, and seminars have been organized.

Given that Bharat is the land of innumerable villages, development paradigms that are less energy intensive would seem to be the ideal way to curb excess migration to cities and thus reduce the carbon footprint. Model village development, as seen in places like Chitrakoot and Mohad, offer some examples in this regard of making full utilization of the 5 gavyas for food, medicine, fertilizers, pesticides, electricity generation, etc. With the spread of this knowledge through Bharat, it can hopefully set an example for the rest of the world as to how to increase the economic well-being of the society without degrading our environment.

Here are a few websites apart from the Vishwa Mangal Gou Gram Yatra website (http://www.gougram.org) which give information on different cow based products and their relevant research.

http://www.goshala.com/
http://www.govigyan.com/index.html
http://www.govigyan.org/default.asp

Balakrishna Sastry is is an associate financial analyst at Edison Mission Energy in Irvine, California. He completed his MBA from UC Irvine. He spent one year as a full time volunteer for Hindu Swayamsevak Sangh, USA. His interests include yoga, economics, sports, and traveling.

Birsa Munda, The Eternal Strength, by Rashmi Priyanka Patil

admin — Mon, 01 Feb 2010 00:05:00 +0000

The portrait was unveiled by the then Speaker of the Lok Sabha (lower house of Indian Parliament), Dr. Bal Ram Jakhar, in 1989.

When any second generation Indian youth thinks of the Indian Independence movement, the first name that usually enters his or her mind is Mahatma Gandhi. Even though we know that the efforts of many others like Nehru, Tilak, and Aurobindo did not go without acknowledgement, there is still a very skewed perception of the freedom fighters during this time. In the endeavor to overthrow the British Raj, many common people transformed into leaders to undertake the challenge of regaining India’s independence. One such person was Birsa Munda, a humble tribal leader who played a massive role in the movement. His internal strength of fighting for his people was remarkable since initially he was the only one brave enough to take on the British. He stirred up awareness by questioning people’s beliefs, mobilizing groups of rebellions, and proving himself a threat to the British rulers, all before the age of 25.

In 1875, Munda was born into a poverty stricken family in Ranchi (which is now the capital of the newly-formed state of Jharkand), that was being suppressed, alienated, and experienced injustice in every aspect of daily life. At the age of 8, his family was forced to separate so that they could all earn a living working in different fields, a situation that today’s youth couldn’t even fathom. As Munda was becoming very involved with his studies he met some local families who had been converted to Christianity in his own Munda tribe. He was so absorbed in learning the story of his own people as to why they had been forcibly attacked and converted that he let the sheep and goats graze in the field of grown crops. The owner chastised him and beat him, and said that he was not capable of anything.

Ranchi is the capital city of Jharkand, a state in Northeastern India that was formed just 10 years ago.

After leaving that village, he went to live with his brother when he was 10 years old and was still motivated to complete his lower primary examination at a German mission at Burju. He continued his education in Chalibasa at the Gossner Evangelical Lutheran Mission school run by German missionaries. This is where Munda transformed into a fighter for the tribals. Even as a youth, without any support, he only had his internal strength guiding him in these tough times. When a Father at his school was narrating the story about the Kingdom of Heaven, Munda challenged him by asking where this Kingdom of Heaven was, since the exploitation of the tribals by landlords was at its worst.

By 1890, he and his family had given up their membership to the German mission which led Munda to realize that this suppression by the British was intolerable. They were torturing the masses and gathering all the wealth available from all the tribal people. He began to organize people of the tribes to prevent Dikus (non-tribals) and Zaminders (money lenders) from stealing their land and becoming laborers in their own land. When he was 19 years old, there was so much discontentment among his people that he had no choice but to organize a protest in October 1894. He continued his protest march against the forest dues, in which the British were making tribals pay for living in the forest area. His very words were, “Maharani raj tundu jana oro abua raj ete jana,” which meant that the tribal people will put an end to the rule of the queen and re-establish their own kingdom. His courage and internal zeal pushed him to end the atrocities happening against his tribal brothers and sisters.

Birsa Munda, now in his early twenties, had spread the word of patriotism like wildfire by giving examples of their ancestors who had fought for regaining control of their own country. He was able to unite the entire tribal community to speak in one voice against the British Raj. With Munda’s organizational skills and motivating speeches, he had awaken the masses to regain power from the Dikus and Zaminders to make themselves owners of the land again. Munda continued to use all his strength and vigor to fight for the people’s rights until he was arrested and put in the Ranchi Jail, where due to some mysterious conditions he died at the tender age of 25 years.

Birsa Munda’s efforts and achievements of retaliation shattered the roots of the British in a very short period of time. His movement helped the passing of the Chotanagpur Tenancy Act of 1908 which specifically protected the rights and interests of the tribals. Many legislations have been passed by the Parliament and the State Legislatures protecting the tribals from having their land taken over by others. The government’s plans of the Integrated Tribal Development Projects (ITDP) and Modified Area Development Approach (MADA) still need to be given more attention so that Birsa Munda’s dream can be a reality. The Government of India has dedicated a statue in his memory at the Parliament, but the true memory is the strength and conviction he has given his people and his own eternal strength that will be revered for generations to come.

Rashmi Priyanka Patil is a senior at the University of California at Berkeley studying Integrative Biology. She is a County Youth Coordinator for Hindu Swayamsevak Sangh, USA and the President of the UCB Hindu YUVA chapter. She is a Yoga Bharati certified Yoga instructor. She enjoys craft making, meeting new people, and traveling.

Science in Service of Small Farmers in India, by Abhishek Dhoble

admin — Mon, 01 Feb 2010 00:04:32 +0000

Electricity does not touch the small/marginal and medium-sized landholder, as the cultivation is deprived of an assured irrigation source. Thus, those who are cultivating cash crops that require irrigated water have to perforce rely on the rainfall that is fickle at the best of times. A technology named ‘Anaerobic Digestion’ has immense potential for improving the quality of life in rural India.

India being a predominantly agrarian economy, science and technology can potentially be of great use for the uplifting of the farming community. In 2004, while reviewing the science and technology policy of the Government of India, A.P.J. Abdul Kalam said: “In a world where the powers are determined by the share of the world’s knowledge, reflected by patents, papers and so on…it is important for India to put all her acts together to become a continuous innovator and creator of science and technology intensive products.” The importance of scientific and technological advancement in today’s highly globalised environment cannot be overstated.

“Jai Jawan, Jai Kisan” was the slogan of Lal Bahadur Shastri. This slogan of a visionary prime minister has lost its potential over time. After independence, according to Mahatma Gandhi’s vision of Gram-Swaraj, villages and especially farmers were to be the main focus of any development plan of India. This over the time caused severe distress among the farmers, leading to the recent dramatic rise in the number of suicides among the farmer community. Electricity does not touch the small/marginal and medium-sized landholder, as the cultivation is deprived of an assured irrigation source. Thus, those who are cultivating cash crops that require irrigated water have to perforce rely on the rainfall that is fickle at the best of times. A technology named ‘Anaerobic Digestion’ has immense potential for improving the quality of life in rural India. Anaerobic digestion is a series of processes in which microorganisms break down biodegradable material in the absence of oxygen-producing methane and carbon dioxide rich biogas, helping replace fossil fuels. Anaerobic digestion is a simple process that can greatly reduce the amount of organic waste, producing energy at the same time.

Anaerobic digestion facilities have been recognized by the United Nations Development Programme as one of the most useful decentralized sources of energy supply, as they are less capital intensive than large power plants. NASA is also planning to use this technology for its future lunar mission to generate energy on the moon surface. As a graduate research assistant at the University of Florida, I have designed such anaerobic digesters for NASA for their future lunar mission. The same technology NASA is planning to use for their space missions, I feel, can be of great potential use for farmers in India. Every farming season, farmers generate a lot of biomass from their farming activities, which is generally dumped as it is or used as a cattle feed. The same biomass, if processed through the anaerobic digestion facility, will not only produce the electricity but also reduce the pollution, waste disposal, and provide fertilizer at the same time.

Biogas is used to run a gas engine to produce electrical power. Some waste heat from the engine is then used to heat the digester. In the United Kingdom, there are about 80 MW total of such generation, with potential to increase to 150 MW. The scope for biogas generation from non-sewage waste biological matter – energy crops, food waste, abattoir waste, etc. is much higher — estimated to be capable of about 3,000 MW. Farm biogas plants using animal waste and energy crops are expected to contribute to reducing CO2 emissions and strengthen the grid while providing farmers with additional revenues in UK.

Biogas technology is a very old technology in India, but no one has implemented it in an engineered way. I

India’s Ministry of New and Renewable Energy reported in their 2008-09 Annual Report that the nation’s grid-connected power generation capacity is 14,485 MW, or 9% of the total power generation capacity. This number is predicted to reach 87,000 MW by 2022.

feel the top officials in the Indian government should take initiative to develop such policies in the benefit of farmers. So, here is in any particular cropping season. There should be one the is the plan. Generally a district has a 2-3 varieties of crop production in any particular cropping season. These should be one common anaerobic digestion facility under direct supervision of district collector for each type of crop waste. The energy will be equally distributed among the farmers producing particular crop type. The energy should be exclusively used for the farming operations only eg. Irrigation. The fertilizers will be distributed in proportion of the biomass waste supplied by a particular farmer. It has lot of employment potential. The skills available in the local community and tribal population should be tapped through a current scheme of Indian government called ‘Mass Employment Generation through Science and Technology.’ Some countries offer incentives in the form of e.g. Feed-in Tariffs for feeding electricity onto the power grid in order to subsidize green energy production. This is the time; India should take such critical decisions.

Prime Minister Manmohan Singh’s government has avowed goals to reduce poverty and stimulate development. They have acknowledged the importance of investing in science and technology by announcing a doubling of related spending in terms of GDP percentage over the next couple of years. Parliament’s approval of a National Science and Engineering Research Board, responsible for funding and furthering scientific research, is a laudable step in the right direction. This technology may demonstrate the successful application of science in the service of small farmers and toward rural upliftment. India has experienced the Green Revolution and the White Revolution; now it’s the time for the Bioenergy Revolution!

Abhishek Dhoble is a graduate student at the University of Florida at Gainesville studying Biological Engineering. He is a Graduate Research Assistant at the university’s Bioprocess Lab where he is designing a Waste Management system for a future NASA lunar mission.

Power of Prayer, by Sanchay Jain

admin — Mon, 01 Feb 2010 00:03:13 +0000

The clock strikes midnight. With a sleep-induced sigh, the massive textbook is slammed vigorously and stacked on top of the others. I rise from my chair and shuffle down the stairs and towards the sanctuary. Sitting cross-legged, back erect, I close my eyes and inhale, the fresh oxygen refreshing my body. Amidst the stress that comes from the rigors of tests and activities and the hustle and bustle of school, the next five to ten minutes are blissfully spent in the solitude of meditation and prayer. The tension is relieved; the worries are removed from my mind.

***

In every civilization, prayer is associated with spirituality. Hinduism is no different. Its two epics, the Ramayana and the Mahabharata contain numerous examples of men and women whose meditation and calls for God yield miraculous results, from Draupadi, Ravana, and Bheeshma, to even the authors themselves. Ultimately, one would not pray if they did not believe in the impact of their prayers, and Hindus are no exception.

However, prayer is not merely a religious ritual with spiritual connotations. It offers mental peace and even physical solace. Without the opportunity to clear my thoughts through this cathartic process, frustration would stay pent up inside, festering dangerously. Prayer also provides a routine. Despite the frenetic pace my life takes and regardless of the chaotic nature of my schedule, I can rest assured that when I sit down in front of God, the next five minutes will be standard everyday.

Hindus are blessed with a unique method of prayer: the chanting of sacred mantras. These mantras can range from four lines to thousands of stanzas. As a result, they are not only messages for divinity, but also potent tools for sharpening intelligence and inculcating self-discipline. Without consistent practice and repetition, how can one memorize a long prayer like the Hanuman Chaalisa?

One example that illustrates the character-building power of prayer comes from my mother’s uncle. When he was a child, a local priest recommended that he memorize a sacred mantra describing the one thousand names of the Lord Vishnu. In order to memorize this shloka, my mother’s uncle went to the priest’s ashram for one hour every week. After five years of this routine, he had finally memorized the entire shloka, something he remembers till this date. More than just the words in this prayer, the weekly regimen instilled in him the self-discipline to tackle big challenges gradually, a very valuable characteristic to possess.

But finally, perhaps the most important non-spiritual impact prayer has is its ability to serve as a vital link for the future generation to its roots and heritage. Hindustan is certainly a diverse and expansive nation, with a multifaceted culture that varies by region. This colorful tradition would fade into a dark extinction without the subconscious handing down of mantras.

The most famous example of prayer’s role in preserving Hindu tradition has occurred in the Caribbean, Fiji, and Mauritius, where Hindus were transplanted forcefully due to the British Raj. Devoid of sacred texts and pandits to guide them in pooja, these men and women were only equipped with the memory of Tulsidas’s Ram Charit Manas. Instead of being exterminated in a foreign land, Hinduism thrived in this new environment, due to the preservation and propagation of the Ram Charit Manas amongst the people.

***

I do pranam in front of the murtis of our family pooja room, and then walk upstairs, ready to go upstairs. The agitation of my mind has been silenced, while the wandering has ceased. In terms of the soul’s spiritual journey, it has perhaps inched ever-so-slightly closer to Brahman, but the body has replenished itself as it progresses through the game of Life. I collapse onto my bed and close my eyes, knowing that I have not only helped myself through prayer, but I have helped play a small and yet valuable part in the preservation of my heritage. The power of prayer is immense.

Sanchay is a senior in high school in West Roxbury, Massachusetts. He has interned in the Scheduling Office of MA Gov. Deval Patrick and is a branch manager of Hindu Swayamsevak Sangh, USA. Sanchay enjoys reading and listening to music.

Lost and Found Shivaji, by Sharath Kumar

admin — Mon, 01 Feb 2010 00:02:53 +0000

The following is a narration of how one of the foremost warriors of the world fell into a state of worry and doubt, but was guided by his guru to follow his Dharma.

The air was charged with devotion. Tuka says, “Let my tongue ever sing your glory.” So saying, Santha Tukarama sang the glory of Vitthala. The audience was spell bound. Lust was frightened and fled from the place. Her sister Greed felt scorched and followed her soon. Their brother-in-law, Worry, and his wife, Fear, were themselves enveloped with fear of their sustenance, and they also followed suit. Such was the discourse of Tukaram Maharaj.

Among the audience, there were luminaries, whom Bhaaratha Maata (Mother India) was blessed to have as her children. For there seated, infused with the devotion to Panduranga, was Chhatrapathi Shivaji - the warrior emperor of the Marathas, Jeeva Mahal, and Suryaraj, his trusted bodyguards.

Shivaji Maharaj, who himself was the blessed son of Mother Bhavani (God in the form of Universal Mother), was so overcome with dispassion, that after the discourse he threw aside his sword with its scabbard, his tiger claw, and his shield; removing his turban, he fell at the feet of Tukaram Maharaj and said to him, “Sadguru Tukaram Maharaj ki Jai! Verily, you are Panduranga and no one else. Through you, I could catch a glimpse of the infinite glory of Panduranga. Of what use is this worldly life? It is but like the dream of a daydreamer. Where does this lead one? I have now realized that I am living but a dream. Of what use is it to fight the enemies hiding in stone forts? What of the enemies who are within us? You drove them away today during your discourse. I wish to be rid of them forever. Therefore, enough of this fighting. Enough of this war. I shall become a haridaasa (devotee) and with the name of Vitthala on my lips, shall serve you, Vitthala’s foremost devotee.”

When Suryaraj and Jivamahal heard this, they were alarmed! How could the lion cubs possibly fend for themselves without the lion and lioness in the pride? The other predators would quickly devour them. With quivering hearts, they pleaded with Shivaji Maharaj to see reason.

Vitthala and Panduranga are names for Lord Krishna.

Jeeva Mahal said, “But my lord, what of the people? What of those who are struggling under the yolk of foreign rule? What of young Sambaji? What of your wife Sayyibai?” Suryaraj added. “My lord, the moment the enemies know that you have renounced the world, they would charge upon our lands like a hungry pride of lions attacking a helpless crippled deer. Please think twice before you reach this decision.”

But Shivaji was unmoved by their requests. He said, “When warriors like Bhaji Prabhu, Tanaji should be around, why do you worry? The enemies quiver even hearing their name. Tanaji is like a lion. One roar from him sends the enemies flying. Let him become the king of the Marathas and continue this struggle. I have made up my mind.”

So saying, Shivaji Maharaj rested his head yet again at the lotus feet of Tukaram Maharaj. Tukaram Maharaj, the ever gentle and all knowing one, watched all this with a smile. Now that all eyes were upon him, he spoke gently to Shivaji: “Shivaba, what is this you are talking about? So many people come to listen to Vitthala’s glory but do they all renounce their duties? What of Pundalika? Even when Panduranga came to him, he continued his work serving his parents, but just threw a brick for Vithala to stand on, lest his robes get dirty. Thus by doing his duty did Pundalika reach Panduranga. Why then do you talk of renouncing your duties Shivaba?”

Shivaji Maharaj replied, “After tasting nectar, would one still be inclined to like sugar candy? Similarly after glimpsing the glory of Panduranga through you, I have become attached to your lotus feet. Please allow me to be your disciple and serve you.”

Sajjangad is in the Satara District of Maharashtra, India. Sajanagad means “Fort of Good People” and is the final resting place of Ramdas.

To which the all knowing divine Sadguru Tukaram replied, “Panduranga! Panduranga! Why do I even struggle to explain. It is not for me to do this. Shivaba, if you believe me, then hear me out patiently. I am not ordained to be your guru. Your guru is the incarnation of Maruthi (Hanuman) and is the very embodiment of devotion. Verily through him, you will reach Rama (Panduranga). Hence, before you take any hasty decision, I request you to go meet your guru, Shree Samartha Ramdas, at Sajjangad. To you he alone is Brahma, Vishnu, and Maheshwara. He is beyond everything and he is beginning-less and endless, for he alone is Parabrahman. Go therefore, righteous one. Go meet him. Go seek refuge in his holy feet. He alone is Panduranga. He will verily bless you. He is the Goswami (swami who protects cows) who lives in Sajjangad.”

Hearing this, Jeeva Mahal and Suryaraj breathed a sigh of relief, if only for a moment. They now set off with their beloved Shivaji Maharaj to Sajjangad to meet the incarnation of Maruthi, the great Rama Bhaktha (devotee), Shree Sadguru Samartha Ramdas.

After travelling many days, eagerly seeking the darshan (divine vision) of the guru, like a thirsty person travelling in a desert or like a hungry person looking for his next meal, Shivaji Maharaj traveled with his retinue, with ever-increasing restlessness in his mind.

However, as they neared the desolate landscape of Sajjangad, a kind of calm seemed to envelope them. As they neared the temple of Lord Ram, inside they saw a Samartha sitting and reading the Ramayana. His handsome face shone with the brilliance of a thousand suns. As soon as he saw them approach, as though he was waiting for them, he came out and greeted them, “Welcome my children, I was waiting for you.”

One look at the Samartha, and Shivaji had lost all his restlessness. His mind became very still. He had forgotten about hunger, thirst, and fatigue. His hands were aching to touch the lotus feet of the Samartha. He got off his horse, fell on the lotus feet, and cried tears of joy and ecstasy at having come so close to divinity.

He then entreated the Sadguru thus: “O Lord! Tukaram Maharaj was right. You alone are God. There is no doubt in this. My store of good merits from past life have brought me to your feet. You know what doubts have assailed my mind. You know how they have besieged my mind. Only by your kindness and mercy can I be saved. You alone are mother, father, brother, and friend. You are everything to me. One look at you and all my troubles seem to have fled far, far away. Please accept me as your humble disciple and guide me as to where I should go, for there are many roads before me, and I do not know which one to traverse, for I have lost my way.”

The ever-compassionate Samartha Sadguru looked kindly at Shivaji Maharaj and said to him, “O Shivaba, I know what doubts assail you. What you saw at the Keerthan was indeed the infinite glory and splendor of Lord Rama, sung by Tukaram Maharaj, his great devotee. It is indeed this essence of truth and splendor that we are all striving to reach.

“There are many paths to this destination. Just like all paths up a mountain ultimately lead to the peak of the mountain, all paths lead to the same truth, the same essence of the universe.

“As Lord Vishnu, in his Krishna avatara (incarnation) has said in the Bhagavad Gita, there are four types of yoga: Jnana yoga, Bhakthi yoga, Karma yoga, and Raja yoga.

Samarth Ramdas acknowledged Shivaji as “Shrimant Yogi,” or a person achieving desires with detachment.

“Each of these paths is as good as the other. But depending on one’s inherent tendencies, which are a result of one’s actions in this life and preceding lives, one gets attuned to follow a particular path. There is no path that is better than the other. One cannot argue that his path is better than another’s path.

“According to your tendencies in this life and in previous lives, you were born a warrior. It is this tendency, O Rajan (king), that made you take the oath of Swarajya (a free land) when you were a mere stripling of a boy. It is this tendency that made you capture Torna fort when you were a mere teenager. If a person is standing on a cliff and sees nectar on another cliff separated from his cliff by a deep ravine, he may jump toward the nectar and end up falling in the ravine. Similarly, you are trying to jump from your chosen path of karma (duty) to the path of bhakthi (devotion).”

Shivaji Maharaj, who was listening attentively until now, spoke to the Sadguru, “But O Lord, why can’t I become a haridaasa and chant the name of the Lord all the time? What is wrong with me, or what is wrong in choosing that path?”

The Samaratha said, “Oh Shivaba, you are now enamored by the way of a haridaasa. Let us assume that you do become one. It is of utmost importance that the heart and mind should be one hundred percent directed towards the worship of God. However should you hear that a temple is destroyed, should you hear of innocent people killed because they refused to convert, should you hear of women being abducted and their honor put to stake, would you still be calm? Would you still be able to see Panduranga? If those innocent and hapless women and the orphaned children of the Mughal tyranny start thinking, “If only Shivaji Maharaj had not renounced the world. Why did he do such a ghastly deed?”, when you hear their cries and anguish, would you still be calm? Do you think you will be able to sing the glories of the Lord in peace?”

Shivaji Maharaj answered, “No, Guru Maharaj. I now realize that I cannot. But is there no way for me to glimpse the infinite glories of Lord Rama, which you have experienced? I know that I can by your grace. Kindly help me in this pursuit as well.”

The Samartha replied, “Oh Shivaba, I see Lord Rama as clearly as I see you. There are various ways to reach him. I reached him by thinking of him and only him. All my actions were dedicated to him. I thought of him alone as the doer and myself merely as an instrument. When I gave up this false ego, I was able to see him and experience him. There was everlasting bliss. Having achieved his feet, what was there for me to do.
Yet the Lord instructed me to spread his glory. As I was doing so, I saw the miserable conditions of the people of Sanathana Dharma. They groan under this foreign oppression. Hence I set about constructing temples of my Lord Shree Rama.

“Take Mahavira (Lord Hanuman). How much was his surrender to the Lord? He did anything and everything for the sake of Lord Rama. He fearlessly flew to Lanka taking Shree Rama’s name. He single-handedly combated the demons at Ashoka Vatika. He neither had fear nor cared for his life. All that mattered was service to Lord Rama. That was his duty.

“Likewise, O Shivaba, do everything as a service to the Lord. Offer the results to Rama. You do your work. A grihastha (householder), who does his work with devotion and offers the fruits to the lotus feet of Lord Rama is as great, if not greater than a sanyasin (one who has renounced the world).

“I accept you as my disciple. If you follow me as your guru, here is my advice to you. Let all your worries, doubts, and burdens be with me. Leave them to me, and thinking of me, do your dharma (duty) with sincerity and submit the fruits to Lord Rama. Then you shall reach the very same place, which Shree Tukaram Maharaj and I have reached. Do not have any doubts anymore. I will take you to the abode of Rama.”

Thus dispelled of all fears and doubts, Shivaji Maharaj fell at the Lotus feet of the Samartha Sadguru and declared, “Oh Sadguru Maharaj. Your words are the Vedas for me. Now my mind is clear. I shall continue performing my duties, and offer the results at your lotus feet, O Maruthi avatar. I am now fearless as I know that you shall guide me, and now no fear or doubt can assail me, since I am protected by your grace.”

The Samartha Sadguru was pleased, and placing his right hand on the head of Shivaji Maharaj, he declared, “Go now Shivaba. Go to your favorite temple at Tuljapur. Go to Mother Bhavani. Pray to her earnestly for three days, and she will help you in the successful accomplishment of your duty.”

Thus, cleared of all doubts and fears, Shivaji Maharaj now looked like a tiger roused from his nap. With firm faith in the Sadguru’s words, Shivaji Maharaj went to Tuljapur and prayed earnestly to Mother Bhavani for three days. At the end of three days, as the guru had prophesized, Mother Bhavani appeared before Shivaji Maharaj. Shivaji Maharaj cried with tears of joy, “Jai Bhavani! Jai Raghuveer Samartha! (Victory to the foremost devotee of Rama , who was of the Raghu dynasty, symbolizing Hanuman or Samartha Ramdas). Blessed am I, O Mother, to behold you. Let my tears wash your lotus feet. You and you alone can help me achieve my life’s aim.”

Mother Bhavani replied, “O Child, it is to help you achieve your life’s aim, that I sent you to Samartha Ramdas. Cling to his feet at all times. Do your duty and rid this earth of all evil people who reside in this holy land. Tough times are ahead for the good people of this land owing to the age of Kali. You can do your dharma. To help you in your work, I shall give you my powerful parashu (axe) and khadga (sword). This will make you invincible. Use this for good, for the protection of the good and the helpless. My blessings are always with you.”

Thus having received the boon from Mother Bhavani and Sadguru Samartha Ramdas, Shivaji Maharaj was elated. He returned to his duties, and as the future unfolded he became the emperor of the Maratha empire, which at its peak overthrew the Mughal rule from even Delhi and the Bahamanis from Karnataka. Shivaji Maharaja served his Sadguru till the end and reached the goal of eternal bliss by the grace of Sadguru Samarth Ramdas.

Sharath Kumar is a graduate student at the University of Texas at Dallas studying Computer Science. He is the Vice President of the UT Dallas Hindu YUVA chapter. Sharath is interested in spirituality and enjoys reading books and learning about the saints of India.

Indic Faiths, A Cohesive Cluster, by Ajoy Chatterjee

admin — Mon, 01 Feb 2010 00:01:46 +0000

Hindu Dharma is for all – theists, semi-theists, atheists, vegetarians, non-vegetarians, realists, mystics, logicists, and who not. Some of these schools of thoughts have taken shape and are widely regarded as distinct faiths. Hindu Dharma and all faiths that evolved from the punyabhumi Bharat are sisterly, complimentary to each other.

Long before the ancient Egyptians and Babylonians had built their magnificent civilization, the holy waters of the Sindhu (Indus) were daily witnessing the lucid and curling columns of the scented sacrificial smokes and the valleys resounding with the chants of Rig Vedic hymns. The glorious civilization took its birth in the lap of the Sindhu river as early as 7000-6500 BCE. While much of the world outside were occupied cutting through the Bronze Age, the highly advanced civic societies on the Harappan banks of the Sindhu grew and eventually spread toward the east, beyond the alluvial planes of the Ganges and Saraswati, with the sharpest usage of cultivating tools not yet known to the rest of mankind. The evolution of this single continuous stream of civilization is perhaps the most remarkable in human history. We are in succession of that blazing legacy, comprising the purest wisdom built over millennia, and we should take nothing less than pride in this identity.

Harappan Pashupati, Rig Vedic Rudra, and post-Ramayan Shiva – an evolution

“No people in the world can more justly claim to get recognized as a racial unit than the Hindus and perhaps the Jews.” –Veer Savarkar Brave freedom fighter of India

Who is a Hindu?
Hinduism is much more than a religion; it is a coherently heterogeneous cultural entity, a homogenous racial entity, and a vociferous national entity. What defined the ancestral habitat of Hindus itself is the source of their name. “Sindhu” was repeatedly mentioned in ancient Persian literatures like Zend-Avesta as “Hindu.” The land washed by the Sapta-Sindhu (seven rivers), stretching from the banks of the Sindhu (Indus) to the Himalayas until Sindhu (ocean), is the land of our forefathers. That defines, since the time of the earliest of Homo sapiens known on this planet, the Hindu nation – Bharat. Therefore all those who love this land as their father land, motherland, or ancestral land and consequently claim to inherit the blood of that sacred race, by incorporation and/or adaptation can be called a Hindu.

And the most recent series of scientific searches flawlessly prove that DNA samples from across Hindu demographics bear unadulterated and uniform traits, thereby disproving existence of any racial divide among Hindus ever. Different cultures, linguistics, and traditions indeed evolved within Hindu societies, under the influence of topological, climatic and other external variations. But at the top of the pyramid, “Hindu” is one – hailing from the identical golden root of the Sindhus. Needless to say, we, the Hindus Diaspora living in America, Canada, the Caribbean, UK, Nepal, Sri Lanka, Mauritius, Africa, Australia, Fiji, Singapore, Malaysia, Indonesia, and across the globe are all the lineage of the same golden root.

Hindu Dharma and Indic faiths
Hindu Dharma is probably the most philosophically rich, compound and yet liberal and inclusive amongst all others in the world. This richness has drawn people all over the world, and this liberalism gives birth to hundreds of schools of thought. Philosophy for a better mankind and quest for wisdom for a healthy body, mind, and soul is the essence of Hindu Dharma.

Nahi Gyanena pavitramiha vidyate
-Shrimad-Bhagavatam

Nothing is purer than wisdom in this world. Broadly, Hindu philosophy comprises of six astika (accepting the Vedas as supreme) and four nastika (heterodox) schools.

The major astika schools are:

1. Samkhya – dualist exposition of nature, i.e. purusha (soul or self) and prakriti (matter and energy)
2. Yoga – advocates meditation and compliments samkhya
3. Nyaya – methodologies of logic
4. Vaisheshika – physical and metaphysical inference of nature and Brahma in light of atomism
5. Mimamsa – anti-mystic and practical school of orthopraxy
6. Vedanta – philosophical teachings of Upanishads and humanitarianism

The major nastika schools are:

1. Ajivaka – semi-theist and ascetic school of philosophy (extinct)
2. Boudha – Buddhism
3. Jaina – Jainism
4. Carvaka – materialistic and atheist school (extinct)

This list is just a summary, and Hindu philosophy extends much beyond them. But the clearest point springing out of this is that Hindu Dharma is for all – theists, semi-theists, atheists, vegetarians, non-vegetarians, realists, mystics, logicists, and who not. Some of these schools of thoughts have taken shape and are widely regarded as distinct faiths. Hindu Dharma and all faiths that evolved from the punyabhumi Bharat are sisterly, complimentary to each other. Sikhism is the most recent addition to this. They form the most cohesive cluster of faiths, commonly known as “Indic faiths,” to the world.

Buddha has been widely regarded as the ninth most significant avatar of God Vishnu.

tatah kalau sampravritte sammohaya sura-dvisham
buddho namnanjana-sutah kikateshu bhavishyati
-Shrimad-Bhagavatam (1.3.24)

God says, “Thereafter, in the twenty-first manvantara at the beginning of Kali-yuga, the Lord will appear as Lord Buddha, ful demigods.”, the son of Anjana, in Kikata Pradesa (the province of Gaya-Bihar), for the purpose of deluding those who are envious of the faithful demigods.”

In Nepal and Tibet, it is difficult to differentiate between what is Hindu and what is Buddhist. In Tantrism, both the streams are just tributaries to each other. Here, Goddess Tara Shakti becomes the female bodhisattva and mother of all being, in various forms - Green, White, Red and Yellow Tara. God Bhairava (Shiva) or Mahakala becomes Chakrasambhara. Goddess Chhinnamasta (one of the 10 mahavidyas) becomes Devi Vajravarahi. There are hundreds of such examples. Thus, H.H. Dalai Lama says, “Hinduism and Buddhism are twin brothers.”

Similarly, Jainism has the seeds of the Upanishads and Vedanta. Lord Mahavira is respected as no less than a holy god-head by Hindus. Jains and Hindus visit each others’ temples to pray. Jains worship Lakshmi, Ganesha, Krishna, etc., while in Shravanbelagola, during mahabhishekam of Lord Bahubali hundreds of Hindus participate with pious hearts.

Sikhism too reciprocates the same camaraderie. Guru Nanak Dev ji, while referring to Gods Brahma, Vishnu, and Shiva said, “It is one God whom we realize in different forms.” Guru Angad ji was a devotee of Durga Mata. And Guru Govind Singh ji helped Hindus in joining direct battle against Aurangzeb to protect the sacred city Ayodhya. Today, one can find hundreds of Sikh brothers busy in bhajans at Vaishno Devi shrine, while Hindus whole-heartedly visit Gurdwaras and accept all Sikh Gurus as their holy mentors.

The primeval holy sound of “Om” carries a larger significance uniting these four faiths of Bharat in one garland. The Buddhist “Aum,” Sikh “Ek Omkara,” and Jain “Om’” are the ramifications of the same sacred “Om” which, to every Hindu, is the source of ultimate power. Let the celestial might of “Om” bestow upon us all Hindus and the brothers of Hindus. Let Hindus unite globally for a better, safer and peaceful planet.

What’s Your HQ?

admin — Mon, 01 Feb 2010 00:00:40 +0000

(Part 1 of 2) Devotees of Amar Nath: Revolutionary Pioneers of a People’s Movement, by Bhagyashree Chanda Sathye

admin — Tue, 01 Dec 2009 00:04:18 +0000

Part 1/2 of a first person account of the Epic 62-day struggle to get a land grant for the Lord Amar Nath (Shiva) Shrine located near Jammu city, India.

Unfortunately, on August 15, 2008, due to threats from jihadist terrorists, the Tricolor could be hoisted only for 2 hours in Jammu and Kashmir. J&K is an integral part of India. This incident triggered several questions. Are Indians truly free? What do the ominous burnings of the Tricolor mean?

In his “Life and Philosophy of Swami Vivekananda,” G. S. Banhatti writes “…[Swami Vivekananda] fulfilled his long-standing desire to visit Amarnath. It was a great moment of revelation; he exclaimed afterwards, ‘I hugged the form of Death.’”

August 15th is India’s Independence Day. On this day, we see the Indian National Flag (also referred to as the Tricolor) proudly fluttering atop schools, hospitals, public buildings and other locations. People young and old proudly carry small Tricolor flags in their hands.

Sheikh Abdullah, the chief minister of the state, declared: “We shall not allow even an inch of land to the Amar Nath Shrine Board!” This really upset the patriotic people throughout India. It was my great good fortune to be associated with such patriots, and that I could see first hand the people’s movement they led so successfully. However, it must be said that the circumstances that caused such a patriotic movement to be created were very sad indeed.

The state of Hindus in Kashmir is a major human rights issue. In September 2008, protestors demonstrate outside the United Nations Office in New York.

For several months, media accounts covered the situation in J&K, and they incessantly referred to the unjust re-possession of the land that had already been granted to the Amar Nath Shrine Board (ANSB). People of J&K, and many more throughout India, had begun to protest against this re-possession. Within a couple of days we finalized our decision to see this movement ourselves and we left Nagpur on August 29, 2008. Our train to Jammu left Delhi in the evening, and at 5:00 AM our cell phones began to ring off the hook. The final agreement granting the land to ANSB had been signed! The people’s movement had won a tremendous victory against almost impossible odds and the 62-day long epic people’s struggle had reached a successful conclusion. In reality, this was just the first stage. Now we were doubly anxious to reach Jammu and see how the things were.

As soon as our train halted at the Jammu Tawi station, a Sevika* came forward saying “Namaste” along with a limping gentleman named Mr. Somaraj. Later, we found out that this incredibly brave man had defended his family in a terrorist, jihadist attack, and had been shot 23 times in the encounter. His subsequent medical treatment included eight major surgeries with many more to go! This brave family lives in a dormitory run by the Samiti*.

To receive us, Mr. Somraj and the Sevika came to the train station with a rickshaw operator whom they knew well. The entire train station was swarming with the police and the military personnel. As our train was approaching its destination, we had been informed that the entire city was under curfew orders since that morning. We quickly emerged from the train station and boarded the rickshaw. It was quiet everywhere, and peoples’ faces showed mixed emotions of fear, questions and premonition that peace might rupture at any moment. Hushed up conversations could be heard.

Our rickshaw proceeded through the barricades and traffic stops as Mr. Somraj showed our train tickets which proved to the security personnel that we really were arriving passengers going to our lodgings. A grand rally of the people’s movement had been scheduled to commence today at 11:00 AM. However, it was quickly converted into a Victory Celebration as the news of the land grant to ANSB spread like wildfire. Nonetheless, the state administration decided against allowing this celebration to occur, and the reason was that a terrorist attack was imminent.

Around half a million patriotic people were expected to attend this rally, and naturally, this was anathema to the pseudo-secularist state administration. They issued a curfew order and blocked off all major streets of Jammu with barbed wire and other barricades. It was not easy to pass through the roadblocks/checkpoints. With a lot of persuasion by Mr. Somraj, we were finally let through many such obstacles, and we managed to reach DBN High School in about 45 minutes.

This school has a dormitory which is home to 23 girls, some orphaned by the Islamist terrorist attacks and to some other who are refugees from Ladakh (from the Chinese aggression). Their caretaker, a lady named Pankaj Didi, has received many life-threats from the Jihadists. But she is firm in her conviction: “We will carry on through the thickest of the strife; the Truth will ultimately triumph!”

Inside the dorm, we found out that the girls and their dance teacher were immensely happy at the victory of the people’s movement, and the teacher had already brought sweets for the kids. The kids had already shouted joyous slogans from the loud speaker they had in the school. Later on, Pankaj Didi gave us a hair-raising account of a failed jihadist plot designed to attack a rally organized by the people’s movement. The jihadist plot to mow down the rally with machine guns and grenades was foiled by the swift, brave action of an alert Indian army soldier.

Four criminal jihadists forced a Rickshaw driver at gun point to take them to the rally location. However, the clever man escaped, by asking permission to go to the bathroom. The criminals overpowered another Indian army soldier, “Vijay Kumar”, commandeered his vehicle, and ordered him at gunpoint to take them to the rally. The incredibly brave man understood their intent and drove the vehicle in the opposite direction. After about an hour, the vehicle ran out of gas and stalled. The criminals shot Vijay Kumar dead.

There were four houses where this shootout occurred. A retired Indian army officer out for his morning walk saw this outrage and fought the criminals with his bare hands. He too was shot dead. Now, people began to gather, and the terrorist felt that it was risky for them. So they took a boy hostage at gunpoint and forced him to let them into his nearby home. However, this had been seen by many bystanders, and the news reached the Indian army; the soldiers surrounded this house within minutes. Fearing his life, one criminal ran away and entered another home, and forced the housewife at gunpoint to go out and tell the Indian soldiers that there was no one inside the house. This brave lady “Sunita” shouted that there was no one in the house, but with her hand gestures, she communicated to the soldiers that two criminals were hiding in the basement while one was on the upper floor. For this incredibly brave deed, Sunita paid the price - she was severely wounded in the gunfire from the criminals. However, she survived; she is recuperating in a hospital. Shielding her and other civilians with great tact and restraint, the Indian soldiers finally shot all the criminals dead, and thus their plot ended. The details came out from the captured documents. Sunita, the brave lady, is but an ordinary housewife in her day-to-day life. She had lost a renter to the terrorists’ bullets a while ago. With such incredibly brave average citizenry, and the gallant Indian army, the terrorists, with all their evil schemes, obviously have no chance.

Even though there was curfew, the 11:00 AM victory rally participants were full of enthusiasm. At the assembly location, drums were beating, women were singing devotional songs, and the mood was immensely joyous at the victory of the people’s movement. Some nearby householders were bringing tea and snacks to the participants.

Around half a million people participate in the movement led by Shri Amarnath Yatra Sangharsh Samiti (SASS) for the J&K Government to restore land to the ANSB.

Life in the city of Jammu had come to a standstill in the 62 day-long community protest; it was increasing in its intensity with each passing day. All schools and businesses had shut down and people had organized 60 langars* at various points throughout Jammu. All groceries were enthusiastically donated, and all cooking was joyously volunteered by the people of Jammu. In spite of Jihadist threats, and lathi charges and shootouts from the state administration personnel, wherein many lost their lives and many more were wounded, the rallies on August 18, 19 and 20, 2008, were attended by literally hundreds of thousands of people. 250,000 women, and 1, 35,000 children also participated in these mammoth meetings. These numbers, as reported by the media, are simply too large to fathom.

The martyrdom of the innocent civilians at the hands of the barbaric jihadists and the equally brutal administration minions did not faze the people’s movement one little bit; it proceeded on with redoubled vigor. All participants were single minded in their pursuit of the goal: land must be returned to ANSB! People young and old chanted” Bom Bom Bhole” (Hail to Lord Shiva) as they also chanted “Vande Mataram” (I salute my Mother India).

END OF PART 1

(Part 2 will be published in March 2010)

Bhagyashree Chanda Sathye is a full-time worker of the Rashtra Sevika Samiti based in Maharashtra, India.

Draupadi: The Heroic Princess of the Mahabharat, by Aparna Garg

admin — Tue, 01 Dec 2009 00:03:43 +0000

A personification of shakti (strength) and bhakti (devotion), Draupadi was one of the bravest and strongest characters in the Mahabharat. Despite being both born and wed into powerful royal families, Draupadi went through countless hardships. She nevertheless emerged victorious and will always be remembered as a valiant woman who stood for the protection of Dharma.

Draupadi is also known by the names Krishnaa (meaning dark-skinned one), Yajnaseni (born from the sacrificial fire), and Panchali (princess of the Panchal kingdom). She was born when her father, King Drupad, performed a yagna to obtain a means to carry out revenge on Drona. Out of the fire emerged Draupadi and her brother, Dhrishtadyumna. Draupadi went on to marry the five Pandava princes and came to Hastinapur as a daughter-in-law of the Kuru clan.

Fiery Spirit and Resolve to Protect Dharma
Born with a fiery spirit, Draupadi demonstrated time and again that she had the courage to stand up for justice. In one of the pivotal scenes of the Mahabharat, the malicious crown prince, Duryodhan, challenged Yudhishthir, the eldest Pandava, to a game of dice. Yudhishthira interpreted Kshatriya Dharma to mean that he could not back down from any challenge, so he accepted. Duryodhan used loaded dice and eventually won Yudhishthir’s wealth, belongings, kingdom, brothers, and even Yudhishthir himself. Yudhishthira then put Draupadi up at stake and lost the game again. Duryodhan’s brother, Dushasan, forcibly brought Draupadi to the court, dragging her by her hair. Draupadi was forced to listen to the insults of Duryodhan, Dushasan, Karna, and Shakuni. On Duryodhan’s order, Dushasan even attempted to disrobe her in front of everyone, but Shri Krishna protected her honor by providing her with an unending sari; as Dushasan unwrapped layers and layers of her sari, it miraculously kept getting extended.

It was one of the most unfortunate moments in history, the epitome of how bad things had gotten under Dhritirashtra’s rule. The society was in such a dismal state that even the queen’s honor could not be protected. The court included the great Bheeshma, Drona, Vidur, Kripa, and the Pandavas, but nobody was able to stand up for Draupadi; all were sitting silently and watching.

In the entire court, other than Vidur, Draupadi was the only person who was standing up for justice. She lashed out against the entire court, stupefying all with her logic. She questioned the legality of the right of Yudhishthir to place her at stake when he had lost his own freedom and consequently did not possess any property in the first place. Moreover, Draupadi said (and later Krishna also repeated) that Yudhishthir had no right to put Draupadi at stake because as his wife, she was his jeevan saathi and not his property. Draupadi challenged even the most elderly and respected people in the court. She spoke furiously and bluntly with the king, which even the court elders did not have the courage to do. She called upon everyone present to protect her and when no one answered her pleas, she prayed to Krishna and he protected her. After she rescued her helpless husbands from slavery, even Karna could not help but admire her bravery; he said that like a boat, she rescued her husbands who were drowning in a sea of sorrows.

A Source of Inspiration for the Pandavas
In her resolve to protect Dharma, Draupadi kept the Pandavas motivated and inspired to fight. She vowed to keep her hair unkempt (which was considered undignified at that time) until she had washed her hair with Dushasan’s blood. This was a constantly reminder to the Pandavas to defeat those who had wronged her. She kept her vow and tied up her hair only after Bheem had killed Dushasan.

During their years in exile, there were several times when the Pandavas lost their motivation to fight for Dharma, particularly Yuddhishtir. During these times, Draupadi recounted the horrendous acts committed by the Kauravas and reminded them of their duty. Throughout the thirteen years of exile, Draupadi did not let her husbands forget how she was dishonored and how they were deceitfully deprived of their kingdom.

When it finally came time to fight, Yudhishthir was ready to forgive Duryodhana; he did not want to go to war against his own relatives. But Draupadi spoke words of fire, telling the Pandavas that if they did not fight, she would make her father, brother, Abhimanyu and her five sons avenge her insults. Draupadi herself blew the shankh that signified the start of the war.

Sought Revenge, but not for Herself
Draupadi is sometimes criticized for being too self-centered in terms of her desire for revenge. However, a closer look at her actions shows that this is not the case. She did not encourage the war because she was trying to carry out her own personal vendetta against the Kauravas; rather, she knew that the Kauravas had to be defeated for the protection of Dharma. Evil acts were flourishing under the Adharmic rule of the Kauravas. When even the queen could not find safety in her kingdom, how could any ordinary citizen hope for protection? Duryodhana was a menace to society, and it was for this reason that Draupadi, Krishna, and others sought war. As a counterexample to this, after the war, when Ashwatthama cowardly killed Draupadi’s five sons in their sleep, Draupadi did not allow the Pandavas to kill Ashwatthama. She argued that in this case, killing Ashwatthama would not be for any greater cause but simply for personal revenge.

Draupadi also demonstrated her selflessness after the dice game. Furious at all those who silently watched as she suffered, Draupadi was ready to curse everyone in the court. She exercised self-control at the request of Queen Gandhari; at this point Dhritirashtra, fearful of Draupadi’s power to curse him, finally spoke up. He offered her as many wishes as she wanted, but she asked only for her husbands’ freedom and for their weapons. She said that if she asked for anything more, she would consider it greedy. With their freedom, the Pandavas would be able to get back all they needed by their own karma.

Compassion and Virtue
Draupadi was a multifaceted personality: she could be fiery and angry when the situation called for it, but she still had a compassionate nature. She knew all the servants in the palace by name and they affectionately called her “bahu rani.” She encouraged people to face life with the same inner strength that she did. For example, after Abhimanyu’s death, she consoled his grieving widow, Uttara, by reminding her of the cause for which Abhimanyu gave his life. She encouraged Uttara to gather her strength for the sake of her and Abhimanyu’s child, whom she was carrying at the time. After the war, Draupadi looked after Gandhari with respect and affection, even though Gandhari’s sons had wronged her in so many ways.

Because of her virtuous nature, Draupadi is considered one of the panchakanya, a group of five women who are especially venerated in the Hindu tradition. The other four are: Kunti, the mother of the Pandavas and an accomplished scholar of the Atharva Veda; Tara, the wife of Vali who was instrumental in reconciling Rama with Sugreev; Ahalya, Sage Gautam’s wife who was given a blessing of purity from Shri Ram; and Mandodari, the virtuous wife of Ravan who had the courage to speak out against her husband when he abducted Sita. Simply remembering these virtuous women destroys great sins.

Bhakti: Devotion to God
Perhaps Draupadi’s most exceptional quality was that Shri Krishna considered her his sakhi (friend) and sister. When Krishna cut his finger on his Sudarshan Chakra, Draupadi immediately tore off a piece of her sari and bandaged his cut. Krishna said that with this loving act, she wrapped him in debt and he would repay each “thread” when the time came. Indeed, when Draupadi needed Krishna’s protection and fervently prayed for his help, he came to the rescue and gave her unlimited sari. This is one of the stories of the origin of the Raksha Bandhan festival.

Once, while the Pandavas were in exile, Durvasa Muni, who was known for his quick anger, suddenly decided to drop in along with his many thousands of disciples. He would naturally want something to eat for himself and his followers, but the Pandavas had just eaten and there was no more food left. Fearful of Durvasa’s anger, Draupadi prayed to Krishna. When he appeared, Draupadi took the last grain of rice in the pot and asked Krishna to eat half for himself and half for the whole world. When Durvasa and his disciples arrived, they were all so full that they did not want anything to eat, and thus left peacefully.

Draupadi is an exemplification of bhakti, and she experienced God’s divine presence constantly in her life. When she questioned Krishna about everything that had happened to her, he reassured her: “Dear sister, do not grieve. I promise you that every Kaurava woman will shed more tears than you have shed, for the Adharmic Kauravas and their supporters in this shameful act are sure to perish at the hands of the Pandavas very soon.”

An Ideal for Youth
Draupadi’s determination, fearlessness, and unbending will make her a natural ideal for youth. She always helped the good and refused to bend before the wicked. Her resolve to fight for Dharma did not diminish, even after thirteen years of suffering. She went through more hardships than any of us can imagine, but her inner strength, unshakable faith in God, and character gave her the power to overcome them. Draupadi’s strong spirit and virtuous nature will always be a source of inspiration for Hindu youth.

Aparna is an undergraduate student at Boston University, studying economics and journalism. You can contact her at aparnaggarg@gmail.com.

It is India, not South Asia, by Ramesh Rao

admin — Tue, 01 Dec 2009 00:02:51 +0000

Avowal is how I portray myself: I am Ramesh, an Indian-American, a Hindu, an associate professor, a husband and son and father. In contrast, ascription is how others attribute identities to a person. I am a South Asian for some, a Hindutvavadi for some others, a discriminated brown for yet others, and an oppressor Brahmin for my politically inclined detractors.

“Who am I?” or “Who are you?” are questions both profound and quotidian. The answers could be mundane, convoluted, enlightening, “real” or “false”. The eighth century Indian philosopher (788-820 couC.E. ) Ad I Shankara, following Yagnavalkya, may have argued “ayam atma brahma” (this self is Brahman. More ordinarily we may simply introduce ourselves by our name, and unless pressed further not try unscrambling our multiple identities. Those multiple identities can be avowed or ascribed. Avowal is how I portray myself: I am Ramesh, an Indian-American, a Hindu, an associate professor, a husband and son and father. In contrast, ascription is how others attribute identities to a person. I am a South Asian for some, a Hindutvavadi for some others, a discriminated brown for yet others, and an oppressor Brahmin for my politically inclined detractors. We know that issues of identity are particularly important in intercultural encounters, and especially so for new immigrants in the rather conflict-ridden setting of the United States.

Conflicts arise when there are differences between who we think we are and who others think we are

The South Asianists:
For the first generation young Indian students (I teach in a public undergraduate liberal arts institution with an enrollment of about 30 to 40 students from India) the most important identity issue seems to be one of distancing themselves from India and their Indian identity. Not one of them turned up when I organized some lectures by a visiting Indian scholar on matters Indian! For Hindu second-generation Indian-American students the options seem to be quite a few but somehow problematic.

Starting a Hindu Students’ Council or an Indian Students Association could be exciting but somehow they find it unattractive. Why it is unattractive is never explained or made explicit. Is it that they don’t want to identify themselves as Hindu? As Indian-American? The South Asia option therefore seems to be a way out: no one can really figure out what “South Asia” stands for, unlike what a “Hindu” or “Indian” stereotypically is. I have found that many Indians who usually cry hoarse about multiculturalism, or who flay Hindu “majoritarianism,” have very little knowledge about the Indian past and the Indian arts. These people are the products of the “Macaulayite/Nehruvian” education system, which has made them more fluent in English than in their mother tongue. They are more familiar with Western popular music or jazz than with the text of “Bhaja Govindam” or the nuances of Carnatic classical music.

Check out the names of the founders and members of the various South Asian American groups and you will find that they are mostly Hindu and Indian. They desperately seek people from other countries of the sub-continent to join their groups, for without the token Pakistani or Bangladeshi or Sri Lankan or Nepali member the claim to their South Asian American identity is suspect.

Labeling Game
Rajeev Srinivasan rejects the South Asian label for three reasons: 1) loss of brand name; 2) refusal to cater to American prejudice; and 3) refusal to submit to intellectual laziness. He points out that nations, like corporations, earn goodwill associated with brand names. Indians, by giving up the India brand name, suffer great loss in terms of brand name recognition and goodwill.

Srinivasan reminds us that India has brand value dating back to millennia. India has both a sub-continent and an ocean named after it. What used to be identified as India in the past is now South Asia, say some. They assert that “for constructive engagement between identities, the larger the common pool of historical resource from where we can all draw sustenance, the more accommodating the encounters will be.” They ignore the fact that after seventeen years of SAARC we have little to show in terms of cooperation and goodwill among the seven countries in the region.

Indians have been the victims of White prejudice in the past, and it is only recently that India and Indians have achieved a level of visibility and power that could give them some standing and recognition in the multi-cultural society that the U.S. is. It is time for Indian-Americans to avow their identity. Those who love to embrace their South Asian neighbors and make them feel “comfortable” should remember that the embrace here will make no difference “back home” where people are at loggerheads.

Also “the presumption of commonality” is an indication of intellectual laziness and willful ignorance of ground realities. That these calls mostly come from Indians and Indian-Americans is not only indicative of the inclusivist streak among Indians but of their desire for self-effacement. The contradiction between those two desires – for inclusiveness and for self-effacement — and the complex political dynamics that make some embrace “South Asianism” should indeed be studied carefully.

I know I am Ramesh. I was born in India and I am now an American citizen. I am an Indian-American. Doubts about identity are for sages and seers. We, mere mortals, know what we are unless we are in search of fashionable, multiplex, deracinated identities.

Ramesh Rao is professor of communication at Truman State University.

This is a re-publication of the original article from the August 2007 edition of Tattva Magazine.

Jnaneshwari, by V.N. Gopalakrishnan

admin — Tue, 01 Dec 2009 00:01:58 +0000

Jnaneshwari is the commentary on Bhagavad Gita written by the Marathi saint and mystical poet Jnanadeva. The commentary on Bhagavad Gita has been praised not only for its scholarly excellence, but also for its aesthetic value. He has explained the Gita not by recourse to rational arguments but by the profuse use of similes, metaphors and illustrations. In Jnaneshwari, he calls the Gita the literary image of Lord Krishna.

In "Teachings of Dnyaneshwari," V. V. Shirvaikar explains that while Krishna embodies the Gita, any Parabrahman, or God, may be the subject of devotion as taught in the Jnaneshwari.

Jnaneshwari is the commentary on Bhagavad Gita written by the Marathi saint and mystical poet Jnanadeva, also known as Jnaneshvar (1274-1297). He was born in Alandi near Pune and is worshipped all over Maharashtra as Mauli (Mother) by a large number of devotees. He realised that the Gita’s teachings could be read and understood only by a small Sanskrit-knowing elite. Initiated into the Natha Sampradaya by his elder brother and guru Nivrathinath, disciple of Gahininatha, he rendered a Marathi version of the Gita called Jnaneshwari at the tender age of 16.

The commentary on Bhagavad Gita has been praised not only for its scholarly excellence, but also for its aesthetic value. It brings Vedanta and other spiritual philosophies to the common man. It explains the various paths a person can take for spiritual progress and ultimate liberation. He has explained the Gita not by recourse to rational arguments but by the profuse use of similes, metaphors and illustrations. In Jnaneshwari, he calls the Gita the literary image of Lord Krishna. Jnanadeva expanded the Bhagavad Gita, which consisted of 700 shlokas into around 9999 Marathi verses. The first line of each verse rhymes with the next two, rendering a lyrical quality to the entire work.

The content of Jnaneshwari reflects a detailed knowledge of Kundalini, metaphysics and astrology. The commentary lays importance on God as energy. It emphasizes that although there may be many different living forms, they all breathe oxygen - even fish under water and reptiles deep inside the earth. They have the same life force within them, which is a part of God, who is energy and intelligence. It states that people can use energy and intelligence to connect with the Supreme and provides paths to achieve the same.

Jnaneshwari provides the philosophical basis for the Bhagavata Dharma, a Bhakti sect which had a lasting effect on the history of Maharashtra. It became one of the sacred books (i.e. the Prasthanatrai) along with Ekanath’s Bhagavata and Tukaram’s Gaathaa. It is one of the foundations of the Marathi language and literature and continues to be widely read in Maharashtra. The Pasayadan, or the nine ending verses of the Jnaneshwari, are also popular with the masses.

Alandi is a city in Maharashtra's Pune District. It is a pilgrimage site because Sant Jnaneshwar attained "samadhi" in a cave here.

Jnanadeva was a founder of the devotional school of mysticism known as Varakai (Pilgrim), so called because of the emphasis it places on pilgrimages to the shrine of Vithala or Vithobaat Pandharpur. According to Jnanadeva, the omnipresent God is like a thread running through the souls of all beings. Like the Greek philosopher Plato, Jnanadeva very poetically describes God as the sun of reality. Jnanadeva says: “God in truth is immeasurable, indeterminate, immaculate and indescribable. He is not an external reality, existing somewhere in space or time. He is our very self. This identity of the individual self with the Absolute is the ultimate truth.”

Jnanadeva also wrote the Amrutanubhava, a work on Upanishadic philosophy, and a number of devotional and lyrical hymns giving expressions to his high mystic experiences. He was thoroughly rational in his point of view, and yet expounded his philosophy of life in the most poetic language, with a rare wealth of imagery. Jnanadeva is reported to have worked many miracles to convince the people of Alandi and Apegaon of his great spiritual powers. One of these was his curing Saccidananda Baba, a native of Nevase, of his dangerous disease when he was almost on his deathbed. Saccidananda Baba later became a disciple of Jnanadeva and wrote down the whole Jnaneshwari as dictated by him, resting against a stone pillar in a temple.

Like Shankaracharya, Jnanadeva was an Advaita-vadin, a non-dualist. According to him, true knowledge consists of knowing God in the non-dual form and that devotion should culminate in Advaita Bhakti. The devotee should realise God as all pervasive; and wherever he casts his eyes, he should see God therein. This shows that Jnanadeva had become a Jnani-Bhakta of the highest order as described in Bhagavat Gita. While talking of the Supreme Self, Jnanadeva employs such terms as omnipresent (vishwarupa), having the form of the universe (vishvakara), and soul of the universe (vishvatman), Lord of the universe (vishwesha), existing in all forms (vishuamurti), pervader of the universe (vishvavyapaka) and the Lord of the goddess of wealth in the form of the universe.

Apart from mythical stories, not much is known about the life of Jnanadeva and his brothers. Judging purely by their writings, they led a hard life. None of his siblings were to enjoy a long worldly life either and passed away within months of Jnanadeva’s Samadhi.

Jnanadeva says that every one should perform his duty as a Yajna and offer his or her actions as flowers at the feet of God. This message is as relevant today as seven hundred years ago, and deserves to be known not only in this country but also all over the world. The doctrine of Jnanadeva is different from the qualified monism, dualism and pure non-dualism which held that the Supreme Self possesses auspicious attributes.

V.N. Gopalakrishnan is a social activist and Director, Indo-Gulf Consultancy. He can be contacted at telegulf@gmail.com

Diwali Celebrations around the World

admin — Sun, 01 Nov 2009 00:04:58 +0000

The Hindu community outside India numbers around 60 million, making the Hindu diaspora one of the largest in the world. Hindus have taken their separation from their motherland as an opportunity to share Hindu culture with the mainstream community. Hindus outside India are fulfilling their role as cultural ambassadors, spreading the invaluable knowledge that the Hindu traditions and beliefs have to contribute to the world. Again and again we have seen the tremendous positive influence the Hindu community has when it comes together, and this year’s Diwali was no exception. Hundreds of Hindu organizations and groups around the world organized Diwali celebrations, getting the festival recognized on university campuses and even by national leaders. Following are a few examples of the ways Diwali was recognized by leaders around the world:

Unites States

President Barack Obama lit a diya at this year’s White House Diwali celebration. The Diwali ceremony has been organized by the White House every year since 2003, but this is the first year that the president himself attended. President Obama also issued a video message extending his wishes to all those celebrating Diwali. He spoke about the significance of the festival and the symbolism behind lighting lamps. He also mentioned the Sanskrit mantra Asato Ma Sad Gamaya and recited a translated version. Two years ago, the Senate unanimously passed a resolution recognizing the religious and historical significance of the festival of Diwali. This is a remarkable display of the respect the 2.4-million strong Hindu community in the US has earned.

President Obama’s Diwali message

United Kingdom

This Diwali, Prime Minister Gordon Brown lit a diya amid Vedic chanting at his Downing Street office. This was the first time the prime minister’s office held a Diwali celebration. Prime Minister Brown commended the Hindu spirit of respect and tolerance. He highlighted Diwali as a festival that brings hope and strengthens family and community values, and spoke gratefully of the contribution of British Hindus to the nation. The Prime Minister was presented with a garland and a model of the BAPS Swaminarayan Mandir, popularly known as the Neasden Temple, in north London.

Diwali was also celebrated with great devotion and splendor at Britain’s largest Hindu temple, the Swaminaryan Mandir in London. In the Chopda Pujan, hundreds of new account books – in a variety of paper and electronic forms – were blessed through the showering of flowers petals and rice grains amid the chanting of Vedic hymns and prayers. There was also a spectacular fireworks and laser display, where more than 4,500 explosions were created. The temple also encouraged devotees to donate blood, in addition to money and food, on the occasion of Diwali.

Canada

The Canadian parliament celebrated Diwali with Prime Minister Stephen Harper and other top leaders lighting the traditional lamps. They were among the 450 dignitaries to attend the festivities. The guests were shown how Diwali is celebrated differently in various parts of India. After the ceremonies, a traditional Diwali dinner was laid out and the guests were treated to Indian delicacies. After lighting the traditional lamp, Prime Minister Harper said the “growing Indo-Canadian community is at the forefront of Canada’s quest to build an even better country for generations to come.”

“Since 1998, Diwali on Parliament Hill (the seat of the House of Commons) has grown in significance and stature, and today can truly be considered as Canada’s National Diwali Festival,” said Deepak Obhrai, who is parliamentary secretary to the foreign minister.

Australia

In an unprecedented move, Australia lit up its prime buildings including its parliament, airport, and Indian consulate during Diwali this year. Prime buildings in Melbourne were lit up starting October 10th, under a seven-day long lighting competition organized by Celebrate India Inc.

“For the first time Melbourne departure lounge and Indian Consulate will be decorated apart from the state parliament building, Horsham council, museums and other parts of the city, and cultural programmes like dhol programme and rangoli events will be held there,” said Arun Sharma, the event’s coordinator.

Diwali has become a global festival today, thanks to the efforts of Hindus to preserve their culture wherever they go. Wherever Hindus come together, be it Australia, Hong Kong, Malaysia, Thailand, the Middle East, South Africa, to Europe, North America and the Caribbean, Diwali has the same color, feasting, gifting, devotion and sparkle as in India. These were just a few of the thousands of ways Hindu communities celebrated Diwali around the world. Please share more examples if you have any!

Jnana and Bhakti - One and the same, by Jayant Avva

admin — Sun, 01 Nov 2009 00:03:09 +0000

Jnana Yoga means turning the negative part of your mind inward to achieve identification with formlessness; Bhakti Yoga means turning the positive part of your mind outward to achieve identification with formlessness.

Key terms: Jnana, Bhakti, Advaita, Nirguna Brahman, Ishta Devata, Samprajnata Samadhi, Nirvikalpa Samadhi

The intent of this essay is to communicate clearly the fundamental concepts that form the disciplines of Jnana Yoga and Bhakti Yoga.

Ramana Maharshi

Jnana Yoga is the path of intelligent inquiry. Let us examine the sum and substance of this path. Ramana Maharshi’s self-inquiry technique illustrates this beautifully. “Self-inquiry is not the mind’s inspection of its own contents; it is tracing the mind’s first mode, the ‘I’ thought to its source which is the Self.” (From the recorded teachings of Ramana Maharshi as told to Gambhiram Seshayya)

This method, as all methods under the rubric of Jnana Yoga, involve using the discriminating part of the mind (the portion of the mind that is used for critical thinking or analysis; the probing part of the mind) to probe one’s own identity or what one refers to as ‘I’. In this essay we are going to call this the negative part of the mind - not negative in a bad light, but negative in that it breaks down. So, in a nutshell, Jnana Yoga involves turning the negative (probing, discriminating, critical, or analytical) part of your mind inward. As you progress along this path, you start seeing all the thoughts, feelings, and other objects that your true identity is masked by falling away. When you come face to face with the true ‘I’, you experience the attribute-free, formless reality referred to as Nirguna Brahman in Advaitic thought. Once you fully recognize this reality, and establish yourself in it, you start seeing the same reality in every other aspect of phenomenal existence (everything and everybody). The point where you connect to what was hitherto ‘other’ in your experience, now is the appreciation of this formless reality in them also, and the more time you spend appreciating this common ground between you and other, the closer you come to establishing yourself in a state of consciousness where there is no other. It is all you or it is all the ‘I’.

Let us contrast this with Bhakti Yoga or the path of devotion. The path of devotion usually

involves surrendering your ego to either a Guru or an Ishta Devata (a Deity who appeals to your deepest level, toward whom you feel an automatic devotion; a Deity that was essentially programmed for you). In Bhakti, you try to equate your sense of identity or merge your sense of ‘I’ with this Deity or with your Guru. When this merging has been established, i.e. when you have established yourself in a state of Samprajnata Samadhi with the Deity, you find that the next step is to merge your identity with a greater reality than the Deity. Your Deity is a form, and your subjective identity has been established in this form; make no mistake that the Deity is a very cosmic form, and a much vaster form than the narrow confines of one’s ego. However it is a form, and the next step in Bhakti Yoga is exactly what Sri Ramakrishna Paramahamsa was made to undergo by Totapuri. In Sri Ramakrishna’s case he was completely identified with Mother Kali. Totapuri, a great wandering monk who was established in Nirvikalpa Samadhi, asked him to expand this identification beyond her form, whereupon he sought her permission.

Totapuri

Mother Kali gave him the permission, and as he progressed, he finally had to visualize his Viveka, or discrimination, as a sword that rent her form asunder. This is the next step in Bhakti Yoga, albeit a very painful one for the unprepared devotee, and I can only conjecture, also very painful for someone who is ready for this kind of growth. When your identification is expanded beyond form, you find that your only remaining identification is with all that remains, and that has to be attribute-free, formless (Nirguna Brahman). The sum and the substance of Bhakti Yoga, then, is to turn the unifying part of your mind (that part of your mind that causes you to merge your identity with something other than yourself, be it a Deity or a Guru or a less sacred object or being) outward, toward that which you want to merge your identity with. Let us call this the positive part of the mind (positive in that it causes unification; as opposed to negative in that it causes breaking down or discrimination). Hence in a nutshell, turn the positive part of your mind outward and achieve formlessness.

To reiterate, Jnana Yoga means turning the negative part of your mind inward to achieve
identification with formlessness; Bhakti Yoga means turning the positive part of your mind outward to achieve identification with formlessness. In both cases you end up with the ultimate realization that what is the true nature of your most interior expands to fill up the whole universe (as in Jnana); or your expanding your identity to fill the whole universe leads to the realization that you have the same true nature (as in Bhakti).

It must be understood that this essay is based on an Advaitic world-view; replacing the transcendental reality (Nirguna Brahman) with all-immanent reality (Saguna Brahman) may help us translate the same thesis into Dvaitic and Vishishta-Advaitic thought (while recognizing that the terminology is decidedly Advaitic); however this exploration is for another essay.

References:

1. Vichara-Sangraham (A compendium of self-enquiry)- Bhagwan Sri Ramana Maharshi, Sri Ramanasramam, India, 1930 (Dating varies).

2. Various references on Sri Ramakrishna Paramahamsa including materials from Ramakrishna Mission and the complete works of Swami Vivekananda.

3. Patanjali’s Yoga Sutras, 2nd century BCE OR between 100 BCE and 500 CE (Dating under debate).

Jayant Avva is a PhD student working in the Case Complex Systems Biology Center at Case Western Reserve University in Cleveland, Ohio.

Trip to Red River Gorge, by Durgesh Rai

admin — Sun, 01 Nov 2009 00:02:28 +0000

On the way to Red River Gorge

The Hindu YUVA chapter at the University of Cincinnati (UC) organized a lively tour to the Red River Gorge in Kentucky for new students from India. The coordinators contacted graduate students in UC, particularly incoming graduates. It was a fruitful effort to show them the glimpses of natural beauty around the area.

The start of the trip was delayed by approximately an hour owing to foggy conditions in the morning. The trip started around 8.30 AM from the front of the ERC building at UC. A group of nineteen new and senior graduate students assembled in to start a day long trip to the South towards the Red River Gorge. Two fifteen sitters from UC were rented which provided ample space for the trip.

Breakfast was nearly an hour from campus, where cereal, milk, and fruit was served to kick start a long healthy day. It was an appropriate fuel to propel the scorching souls from the launchpad of Hindu Yuva. Thereafter, the greenery and varied landscapes with clouds kissing the mountain tops took over the conscience of enthusiasts. The group arrived at the Red River Gorge area in full rhythm which was suitably shaped by an introductory short film at Gladi Learning Centre. Students with their families also enjoyed the lively models and panoramic posters specially designed and located to introduce the visitors to the ample natural aroma in the area.

The Hindu Yuva group then decided to take a lunch before kick starting the adventure through some charismatic trails on a beautiful rainy day. The food was a point of major attraction which drew acute admiration from everyone. It has lemon rice, chhole, spice, rice, and fruit mix. It was a souvenir moment, especially for the new incoming students who found home amongst their own Indian pros around the campus.

Thereafter, the Hindu Yuva group visited the most important landmarks in the area, namely, the Sky Bridge, Rock Bridge, and the creation falls. The first to be visited was the natural Sky Bridge which involved a soothing trail around the area.

The group crossed the natural sky bridge from the top and followed the trails through the mountains to pass beneath the landmark. It was an astonishing view of nature’s masterpiece where a giant rock was engineered to form a monstrous bridge.

This was followed by a 1.3 mile of loop trail around the rock bridge, which passes through the densest virgin flora, which can be crossed through. The iconic creation falls was outstanding and finally when the rock bridge arrived, it was hard not to explore the top of it.

Thereafter, the group headed back to the UC campus which also had a meal soaked coffee break which was understandable after a long day in the laps of nature.
The scenic amalgamate of cloudy weather and monstrous mountains impregnated with its eye-soothing greenery made for a real combination of unforgettable, almost dream like sceneries. The charismatic cheers on the faces of the Hindu Yuva group implied the extracted zeal amongst them.

Hindu Yuva at UC has been on a constant endeavor to introduce the concept of natural power and its compatibility with Hinduism. It was a fitting introduction to aspiring new students to their new life, the places, and its beauty. The Hindu Yuva group takes great pleasure to impart the idea of unity and sovereignty to the incoming students so that they may utilize their inherent youth force to foresee their renewed responsibilities and duty towards the Hindu culture. The UC chapter fully understands that this happens to be the zest of various activities being organized under Hindu Swayamsevak Sangh and vows to continue serving. Jai Hind.

Relevance of ‘Arthashastra,’ by V.N. Gopalakrishnan

admin — Thu, 01 Oct 2009 10:05:47 +0000

Kautilya, also known as Chanakya or Vishnugupta was born in 300 B.C. He was a philosopher and statesman who wrote a classic treatise on polity known as Arthashastra. It is compilation of almost everything that had been written in India up to his time on the science of Artha, or material prosperity, which is one of the four goals of human life. The means of subsistence according to Kautilya is primarily wealth and secondarily earth.

Arthashastra is concerned with the means of fruitfully maintaining and using land. Kautilya had immense knowledge about various aspects of governance such as taxation, diplomacy, trade, business, administration etc. It is said that he had a fair knowledge of medicine and astrology as well. It is a treatise on political economy similar to Machiavelli’s The Prince and hence he has been compared to Machiavelli by some and Aristotle and Plato by others.

Arthashastra deals with governance safeguards without presenting any overt philosophy or religion. It also advocates practical economics and realpolitik. Kautilya speaks of the way a state’s economy is organized, how ministers should be chosen, war conducted, and how taxation should be arranged and distributed. Emphasis is placed on the importance of a network of spies and informers which function as a surveillance corps for the king, focusing on external threats and internal dissidence.

According to Kautilya, the four functions of the king are:
1.      to acquire what is not gained
2.      to protect what is gained
3.      to increase what is protected and
4.      to bestow the surplus upon the deserving.

The political organization is said to have held seven elements such as: the king, the minister, the territory, the fort, the treasury, the army and the ally. The three ‘powers’ of the king according to Kautilya are: the power of good counsel, the majesty of the king himself, and the power to inspire.

The king is referred to as the ’promulgator of dharma’ and hence Arthashastra advocates that the king should be free from the six passions – sex, anger, greed, vanity, haughtiness and over joy. “In the happiness of the subjects lies the king’s happiness”, says the Treatise. Since monarchy was viewed as the only guarantee against anarchy in those days, Kautilya advocates that “the king’s duty is to avert providential visitations such as famine, flood, and pestilence. Hence he is “bound to protect agriculture, industry, and mining, the orphan, the aged, the sick and the poor”. The king has also to control crime with the help of spies, and to settle legal disputes.

Kautilya also wrote on six types of foreign policy – treaty (sandhi), war (vigraha), marching against the enemy (yana), neutrality (asana), seeking protection from a powerful king (samsraya), and dual policy (dvaidhibhava). “The rules concerning these are:
1.      he who is losing strength in comparison to the other shall make peace,
2.      he who is gaining strength shall make war,
3.      he who thinks neither he nor not the enemy can win shall be neutral,
4.      he who has an excess of advantage shall march,
5.      he who is wanting in strength shall seek protection,
6.      he who undertakes work requiring assistance shall adopt a dual policy.”

Kautilya’s views on the formation and implementation of policy were as follows:
1.      a treaty based on truth and oath is binding for temporal and spiritual consequences,
2.      a treaty based on security is binding only as long as the party is strong,
3. he who inflicts mild punishments is overpowered,
4.    he who inflicts just punishments is respected.

Born in a Brahmin family, he received his education at Takshasila, the renowned centre of learning at that period. He became a counselor and adviser to King Chandragupta (BC 321 - BC 297) of the well-known Maurya dynasty. It is believed that he was instrumental in assisting King Chandragupta to overthrow the Nanda dynasty which ruled the kingdom of Magadha.

The accession of Chandragupta Maurya is significant in the history of India because it heralded the first Indian empire which extended almost the entire sub-continent except the South and substantial parts of the present-day Afghanistan. It is generally believed that Mauryan Empire under King Chandragupta and later under Ashoka (BC 265-BC 238) became a model government known for its efficient and highly organized autocracy with a standing army and civil service.

Arthashastra has relevance not only for India but also the entire contemporary world. Though written in Sanskrit, it remains unique in the entire Indian literature because of its unabashed advocacy of realpolitik and disciplined economic management. By taking a holistic and integrated approach, Kautilya has provided a new dimension to the field of economics. The economic growth with equity and social welfare as propounded by Kautilya is bound to render sustainability to the economic management system. The latest concept Corporate Social Responsibility (CSR) seems to have its origin rooted in Arthashastra.

The author is the Director of Indo-Gulf Consulting and resides in Mumbai. He can be contacted on telegulf@gmail.com.

V.N. Gopalakrishnan

The Hindu Holocaust

admin — Thu, 01 Oct 2009 10:02:50 +0000

For more than two millennia, India has suffered one bloody invasion after another, leaving a Holocaust of millions of lives and a civilization and culture left in near ruins. Through it all, India is the only one of the great ancient civilizations that has survived today. Hinduism is the most ancient and only continuously surviving religion and culture that has successfully maintained itself while so many other cultures and civilizations have vanished. No other ancient civilization has retained its ancient religion and culture under the onslaught of the western Abrahamic monotheist religions.

The first of the major invasions came from Alexander of Macedonia. His invasion of India was intended to bring Greek culture to India and to encourage cultural exchange between the Indic and Hellenic worlds. This invasion was mild compared to the savage invasions of Islam, which continue even today, attempting to decimate the Indian religions of Dharma and the Culture of Bhaaratvarsha (India). The contemporary French writer Francois Gautier has said, “The massacres perpetuated by Muslims in India are unparalleled in history, bigger than the Holocaust of the Jews by the Nazis; or the massacre of the Armenians by the Turks; more extensive even than the slaughter of the South American native populations by the invading Spanish and Portuguese.”

Just as India was about to successfully throw off the yoke of Islamic barbarism after nearly 1000 years of slaughter, the British and Portuguese came with their missionaries. They tried to finish what Islam had begun, beginning centuries more of colonial strangulation of the great Vedic Culture of India, until finally India won her Independence in 1947. By then, so much damage had been done that India was forced to accept partition along religious lines and give up much of her northern territories to what are today the Islamic States of Pakistan and Bangladesh.

The Hindu Holocaust continues throughout the world today. What is left of modern India is still rife with a growing population of Muslims and the continuing threat of Christian missionaries, openly seeking to wipe out Hinduism, which is not only the majority religion of India, but more than that, the Indian way of life and her very culture.

More than any other religious group anywhere, Hindus are being persecuted and murdered by fanatical members of other religious groups, and even by the Government of India itself. In the supposedly “secular” country of India, we find that the minority religions are given special treatment and allowed to manage their own affairs. Muslims in India are offered a financial subsidy to pay for their religious pilgrimage to Mecca (the Hajj Subsidy), and Christian missionaries are allowed to run rampant using various forms of deception and material promises to convert entire villages, while the Hindu religion is denigrated in India’s universities. Patriotic Hindus are called fundamentalists and fanatics, while Muslim and Christian terrorists carry out an unprecedented campaign of murder and violence against Hindus. Hindu temples are not allowed to be managed by the Hindus themselves, rather huge amounts of donations are collected by the “secular” government and pocketed by non-Hindu officials while the Temples are left to fall into ruins. At the same time, Muslim “Madrassas”, or religious schools, are growing by leaps and bounds, and left free to preach their hatred against Hindus. Muslim and Christian separatists threaten to tear Mother India apart even more than she has already been in order to secede and carve out new nations from India based on religious governments, rather than on secular lines that ensure religious freedom for all.

This is an excerpt from www.hinduholocaust.com, an online memorial museum dedicated to the millions of Hindu lives lost and to the unbelievable loss of Hindu cultural and spiritual institutions. To learn more, please visit the website.

Yuva Sangam: A Journey through Pictures, by Ankit Gupta

admin — Thu, 01 Oct 2009 10:00:22 +0000

This past month, dozens of Hindu youth gathered together in three different places in the US for the weekend yuva sangams organized by Hindu YUVA. The events, which were held in Texas, Indiana and Seattle, were packed with creative and interactive sessions that encompassed both intellectual and physical sessions, allowing for a proper balance, leaving the youth with a clear sense of self-identity (what is my culture, my religion, my heritage) and newfound friendships. The intellectual sessions were delivered through workshops, discussions, power point presentations and videos, while the physical sessions included a variety of games, hiking and team-building activities.

This collage was created by Ankit Gupta. Ankit is a graduate student in the department of Computer Science and Engineering at University of Washington.

Yuva for Sewa 2009, by Sonia Gosain

admin — Thu, 01 Oct 2009 09:58:41 +0000

Bharat Kusuma and Nirbhay Dhapodkar pictured at a local boy’s school in Pune, Maharastra.

This summer, five undergraduate students from all over the US dedicated their time for the Sewa USA service internship program, Yuva for Sewa. Yuva for Sewa (YFS) is a unique opportunity that encourages young adults to volunteer their time and effort, while using their area of expertise and interest, to help the disadvantaged. Projects throughout the US, India, and the Caribbean are designed for personality development, building leadership and team work, empowering visionaries and providing first-hand experience in helping the community.

The 2009 YFS interns come from different parts of the US as well as diverse backgrounds. Each intern spent one to two months on various projects ranging from microfinance to teaching English that have in turn uplifted the communities they have volunteered. Nirbhay Dhapodkar and Bharat Kusuma, undergraduate students at the University of Illinois at Urbana Champaign studying finance and mathematics respectively, worked together to research microfinance and self help groups in Pune, Maharashtra. Their project lasted around two months, and they focused on how these techniques could be implemented to help with the financial needs of the less fortunate. Apurva Kaushik, a philosophy student at Case Western Reserve University, volunteered in Bangalore, India and in Guyana teaching English and Vedic Math respectively. She describes her internship as an extraordinary experience and she feels fortunate to have been given the opportunity to volunteer in these communities.

Aparna Garg pictured at Nivedita Nele in Bangalore, Karnataka: a home for girls who previously lived on the streets.

Aparna Garg, an undergraduate student at Boston University majoring in economics and journalism, spent 2 ½ months documenting the success stories of slum development projects of various NGOs in Karnataka. The projects include health clinics, self-help groups, and free tutoring for children in government schools among all others. Her YFS experiences have given her a deeper understanding of India. Vijay Swamy, a junior at Carnegie Mellon studying business and law, spent one month researching the legal needs of people in slums, as well as brainstorming fundraising ideas for the local NGOs. The sixth YFS 2009 intern, Vincent Woods, will be starting his fellowship this month in Maharashtra, India. Vincent graduated from the University of Illinois at Chicago with a degree in English. After graduation, he had dedicated one year as an ESL (English as a Second Language) teacher in Chicago and will continue teaching English through his YFS project.

The experiences gained through the YFS internships have made a lasting impact on each YFS participant. Moreover, the dedication and immense effort put in by each fellow, has created a lasting impact in the disadvantaged areas the volunteers have worked in empower the local community and the future generations. Each year, Yuva for Sewa brings together passionate and devoted young leaders to bring positive change in society. For those of you who are interested in applying for Yuva for Sewa 2010, please visit www.sewausa.org/yuva-for-sewa in February 2010 for more details about this amazing opportunity.

This report was written by Sonia Gosain. Sonia recently graduated from the University of California, San Diego. She helped coordinate last year’s Yuva for Sewa internship program.

Hindus Must Unite or Face Extinction, by Stephen Knapp

admin — Tue, 01 Sep 2009 19:20:08 +0000

The typical Indian mentality and the path of Hinduism, or the Vedic path of spiritual progress, is one of great individuality and freedom for each person to decide what they want or what is best for their own spiritual development. Thus, it is typical for Hindus to work on their own, not necessarily as a group. There is nothing wrong in that. It is the last of the great cultures that promote the utmost freedom for the individual. Yet, there is a great need that is not being met, and that is the need for Hindus / Dharmists / Devotees, especially in India, to unite and work together as a group, or even as a whole society, in order to continue to preserve and protect their own culture, traditions, and certainly the freedom of the individual.

This freedom is being threatened in many ways today, although there are those who either refuse to admit it, refuse to see it, or are hesitant to work together to save it. This blindness and hesitancy must be overcome.

Throughout India, for example, there are portions of the population that belong to particular religions, such as Muslims, Christians, Sikhs, Buddhists, etc., and they often work as a strong section of society to protect their rights, freedoms and traditions. Especially Christians and Muslims vote as a block to promote and vote into office particular politicians they favor, and who favor them. They also create an uproar when something happens against them, or when someone desecrates their religious texts. They hold demonstrations or even riot when a mosque is threatened. Thus, they get their way, or at least people begin to hesitate before doing something that might make them upset.

However, it seems that the Hindus are the most apathetic in this regard. Though they are increasingly beginning to wake up to the importance of being heard and making themselves be noticed, they are still, for the most part, letting their influence and the power of numbers that they have as the majority of the Indian population simply slip through their fingers.

It is time we learn that apathy is a disservice to Dharma and society. It accomplishes nothing, if that is not obvious. It lets the needs of the Dharmic society go unnoticed. The point is, if we do not take care of ourselves, no one else will. And there are people counting on that apathy to get their way and do things against the well-being of the majority Hindu population. And we are letting them get away with it. This hurts those who follow Vedic Dharma, and takes away the confidence that people need to maintain their practice of the Dharma.

Those who say that Sanatana-dharma is eternal and, thus, there is no need to worry about the future, do a great injustice to the Vedic cause and to humanity. Those who say that Vedic culture has lasted for thousands of years and will continue to last for thousands more show a poor excuse for apathy. Though it is eternal, which is the meaning of Sanatana, this does not mean that it will always remain a prevalent force on the face of the earth. It can also decline into obscurity if we let it.

Those who feel that there is nothing to worry about need to understand why the Bhagavad-gita was spoken. Arjuna did not want to fight, and who does? No one wants war, at least if they are in their right mind. But how many people of particular religions cry for war, or jihad, toward anyone who is not a part of their religion? Arjuna wanted to leave the battlefield and go to the forest to meditate, as if that would solve all of his problems. But Lord Krishna said he was acting foolishly. Lord Krishna told Arjuna that he should indeed fight, but fight for what? He was to fight to uphold the Dharmic principles that the Kauravas were neglecting. Lord Krishna specifically went to the Kauravas to try and arrange a diplomatic means to keep everyone happy and prevent war, but they would not listen. Finally, there was no alternative but to fight. And so the sides were drawn against those who fought for Dharma and those who fought for their own agenda.

We could also say that we should simply let the good Lord take care of everything. If something is meant to be, then the Lord will take care of it. But that is not the result nor the premise of the Bhagavad-gita. Lord Krishna showed that everything may rest on Him as pearls are strung on a thread, but we all must do our part. It is up to us to protect Dharma if we are indeed expecting to continue to have the freedom to practice and follow it.

Vedic culture has been attacked for the last 1200 years. India’s history can easily show that. And it was the heroes of India, and the millions of average everyday people of India, Hindus, who gave their lives and underwent severe torture that kept Vedic Dharma alive for future generations, and for the freedoms that we have today that allow us to continue these traditions. Are we now to let those freedoms die, after so many sacrificed their lives for us, for Vedic Dharma? This would be a great dishonor to their memory and for the cause they fought for. We cannot allow this to happen, but we also need to be aware of the warning signs of what is happening around us.

This is why, with a growing Muslim population in India, and all over the world for that matter, Hinduism in India could be dead in another 100 years. Just by their high birth rate alone Muslims are increasing their presence in India. Thus, one hundred years from now Vedic Dharma may only be practiced in small pockets here and there, such as in various holy places, as long as the majority Muslim population allows it. The fact is that history has shown that Muslims have a very low tolerance for anything that is non-Muslim. You can see this in the ever decreasing non-Muslim population in Pakistan, Bangladesh, Afghanistan, Arabia, etc., etc. They have never allowed complete freedom for non-Muslims in any Islamic country, and have passed laws against them and persecuted them and destroyed their temples and monuments, kidnapped and raped their women, and killed thousands of Hindu or Christian men. So, why should we expect India to be an exception? They have already shown what they did in India.

A rising Muslim minority in India does not have to become a majority to begin changing laws in their favor, but simply by being a noisy and disturbing minority they will gain the upper hand. Increasing their political maneuvering will give them political clout and power. And when they do come closer to being a majority, they will certainly increase the persecution of an infidel Hindu population until they are finally extinct.

Over 400,000 Hindu Pandits were chased out of Kashmir, and what was done about it? Take notice of how Assam is becoming the new Kashmir with nearly 80,000 people being displaced, having left their villages due to fear from the incoming and growing Muslims. And now the Muslim political party in Assam is demanding a separate and autonomous region in southern Assam just for Muslims. Is this not the same pattern we have seen time and time again? And is anyone doing anything about it? Is anyone speaking out that another chunk of India is threatened with being lost? In due course, what will be left of India if this keeps happening?

Even now the Muslims of India, though they have a Hindu ancestry, no longer identify themselves as Indians but as members of the house of Islam. Thus, they are only taking care of unfinished business from their previous invasions and war against Hindus. Hindus often do not conduct themselves in a powerful way. And when they do, the Indian media is completely against them. The secular media in India does not mean secular, it means to bend over backward showing preference for the minorities at the expense of the Hindu majority. Thus, secular media in India means to be anti-Hindu. But should that stop Hindus? They cannot afford to be overly considerate of what others think when their own future is at stake.

The next 10 to 15 years will be a major turning point and show the deciding factor for the future of Vedic Dharma on the face of the planet, particularly in India. The thing is, even now we practically have more freedom to practice Vedic culture in America than we do in India, in its own homeland. Will America be one of the final strongholds for Vedic Dharma? Will we have to one day export it back to India from America?

Therefore, we have to ask ourselves, will our temples still be here in India in another 40 to 50 years? Or will they gradually disappear because of Christian conversion tactics, Muslim persecution against Hindus, or because corrupt politicians who care little about Vedic culture take over temples to possess and sell their assets for the money? Hindu temples are known for being income producers, for the most part. While the Indian government cares little about possessing churches and mosques because they need funds, they use more money than they bring in. It is the temples that are income producers because of the Hindu majority population that give to them.

Therefore, there is no doubt that Hindus must unite as a society while there is still time to make a difference.

CHANGES THAT NEED TO TAKE PLACE
The time to act is now. Some of the things Hindus / Dharmists / Devotees need to do include:

1. Hindus must unite and vote as a bank in all elections to oust those who disregard Hinduism and vote in those who do. They must never take an election for granted. They have done so in the past with terrible results.

2. Hindus must get involved in politics in various ways to help direct the actions of the government.

3. India must also change its politicians in order that it as a nation takes a stronger stance against those who try to bring India down, and to take a stronger stance to defend itself militarily. India cannot afford to be a wimp. There is a need for younger leaders who are more aware of how to fulfill the needs of India.

4. Hindus must work to unite all Hindus. They must wake up other Dharmists about the need to take action. This may be a daunting task, but let everyone become involved in the action plans that will make a difference for their future, for their culture, for preserving their tradition, for protecting the rights and freedoms of the individual, and certainly for the well-being of their children. Work for the freedom to continue to construct and manage their own temples without interference from the government.

5. The spiritual leaders and acharyas must reach out to the villagers and people of all classes in order for the people to feel cared for, and that they are a part of and belong to the Dharmic tradition and are welcome in the temples. They should feel that they are not neglected, but that they are wanted and needed in the greater cause for Vedic Dharma.

6. Indian Hindus must take care of their own people, those who are poor, destitute and disadvantaged, or others will. And those others are often quick to try to convince them of the shortcomings of Hinduism, and, thus, through the guise of welfare activities, try to convert the poor into leaving Vedic Dharma and become Christians or something else. It is true that those who convert for material facility are not strong converts because they could just as easily convert back to what they were once their financial status improves. However, if a child is converted and stays in that fold for 10 to 15 years, it is not likely they will ever want to reconvert back to Vedic Dharma after being a Christian for so long. Thus, from that generation forward, that family will likely continue to be non-Dharmists. Children of converted families who remain outside of the Dharmic fold for that length of time will have little impetus to change.

7. All Dharmists must be educated in their own culture, philosophy, and tradition to understand it clearly, and know how to explain it to their children and others. Thus, they can also be convinced of the deep and profound nature of what they already have, and be less likely to ever want to convert to something else.

8. When anything in the media appears to depict Vedic culture in a poor late, or when someone like a politician says something against one of the Vedic Divinities, there must be an immediate outrage or lawsuit established against such a person or incident. If people begin to see that an immediate and strong reaction takes place whenever Vedic Dharma is poorly or inaccurately portrayed, or when someone denigrates the Bhagavad-gita or one of the Vedic texts, they will begin to hesitate or even stop before doing such things in the future.

9. There must be regular programs at temples for the education of all, and book distribution to help spread Vedic spiritual knowledge to everyone far and wide.

10. Everyone should engage in a cultural revolution in which we promote the true understanding of Vedic Dharma. This is one of the best ways to spread the beauty and freedom found in the lofty spiritual knowledge that can attract everyone. Westerners are especially and increasingly being drawn to the beauty of this spiritual path. So, Indians should have no doubt of its potency and work to maintain India as the homeland of a dynamic and thriving Vedic tradition.

11. Dharmists / Hindus must work to do service for their temples and community to take care of everyone and maintain what they have, namely their temples, their right to peacefully observe the Vedic ways, and care for the people who turn toward the Dharmic path.

Such changes can only take place if Hindus unite and stand strong for Dharma and work together. We have to drop the apathy, discard our ego, along with ethnic and class distinctions and join together under one identity and for a primary cause. We must act like Arjuna did after having received the instructions of Lord Krishna to stand and fight for Dharma rather than going off into the forest to get away from everything and meditate, as if that would solve his dislike to do battle against those who had chosen the side of adharma.

If Hindu Dharmists do not do this, and remain as they are, being apathetic and inactive, it is but a prescription for a slow extinction. They may lose it all, certainly the freedom to choose what they want to be. Only we can change the future by being pro-active and united in this way. Then Sanatana-dharma will remain on the face of the earth as a path that we have the freedom to follow. Do we want to see Vedic Dharma as the tradition of the majority population in India in another 100 years, or will it become a thing of the past, like a museum piece? This is what has happened to the Maya, Inca, Egyptian civilizations, and many others. The choice of what happens in the future is ours by how we act and work together now.

Dharma Rakshati Rakshitah. (Dharma protects those who protect it)
Jai Sri Krishna.

Stephen Knapp is a renowned writer, spiritual practitioner, photographer, and lecturer on Vedic Culture. He has continuously worked to help spread the profound and genuine spiritual knowledge in the Vedic philosophy in a way so that anyone from anywhere can understand and take advantage of it. Besides being brahmanically initiated, he has traveled extensively throughout India and founded the Vedic Friends Association and World Relief Network. Other articles by Stephen Knapp can be found on www.stephen-knapp.com.

Social Entrepreneurship - Career Opportunities in the Social Arena, by Shobhit Mathur

admin — Tue, 01 Sep 2009 19:14:04 +0000

Dr. Muhammad Yunus, well-known social entrepreneur

In the past couple of decades, social entrepreneurship has become very popular and a potential career option for youth across the world. Social entrepreneurship is the work of a social entrepreneur. While entrepreneurs in the business sector identify untapped commercial markets, and gather together the resources to break into those markets for profit, social entrepreneurs use the same skills to different effect. For social entrepreneurs, untapped markets are people or communities in need, who haven’t been reached by other initiatives. Though they may have different goals, social and business entrepreneurs have a lot in common. They build something out of nothing. They are ambitious to achieve. They marshal resources to meet their needs. They are constantly creative. And they are not afraid to make mistakes.

“Social entrepreneurs are not content just to give a fish or teach how to fish. They will not rest until they have revolutionized the fishing industry.” – Bill Drayton, CEO, chair and founder of Ashoka

Rather than leaving societal needs to the government or business sectors, social entrepreneurs find what is not working and solve the problem by changing the system, spreading the solution, and persuading entire societies to take new leaps.

One well known contemporary social entrepreneur is Dr. Muhammad Yunus, founder and manager of Grameen Bank and its growing family of social venture businesses; he was awarded a Nobel Peace Prize in 2006. The work of Yunus and Grameen echoes a theme among modern day social entrepreneurs that emphasizes the enormous synergies and benefits when business principles are unified with social ventures.

What Social Entrepreneurship is not:
Nonprofits are primarily reliant on philanthropy, grants, voluntarism, but social entrepreneurs, just like business entrepreneurs rely solely on their business model (and not just on philanthropy, though it could be a source of funding etc). Social activism is not social entrepreneurship. For instance, Mahatma Gandhi was a social activist, but not a social entrepreneur. Social activists create (or attempt to create) change through indirect actions, mostly by influencing others (like NGOs, government, customers etc). However, the main difference is that social activists do not necessarily ‘execute’ – they are mainly influencers.

Wealth is just a means to an end for social entrepreneurs. With business entrepreneurs, wealth creation is a way of measuring value creation.

Social Enterprises
Social enterprises are businesses run by social entrepreneurs. Their aim to accomplish targets that are social and environmental as well as financial is often referred to as having a triple bottom line. Social enterprises are profit-making businesses set up to tackle a social or environmental need. They often use blended value business models that combine a revenue-generating business with a social-value-generating structure or component. Many commercial businesses would consider themselves to have social objectives, but social enterprises are distinct because their social or environmental purpose is central to what they do.

Dr. Yunus, a key proponent of the social business model, argues that capitalism is too narrowly defined. The concept of the individual as being solely focused on profit maximizing ignores other aspects of life, religious, ethical, emotional, and political. Failures of this system to address vital needs, that are commonly regarded as market failures are actually conceptualization failures, i.e. failures to capture the essence of a human being in economic theory.

Example of Social Enterprise:
Grameen Danone Foods, popularly known as “Grameen Danone” is a social business enterprise which, launched in 2006, has been designed to provide children with many of the key nutrients that are typically missing from their diet in rural Bangladesh. This is run on ‘no loss, no dividend’ basis.

Grameen Danone Foods aims to reduce poverty by creating business and employment opportunities for local people since raw materials including milk needed for production, will be sourced locally. The companies that make up Grameen Danone Foods Ltd. have agreed not to take out any of the profits out of the company. Instead they will invest these for creation of new opportunities for the welfare and development of people. Hence it is called ’social business enterprise.’

Grameen Danone Foods Ltd. produces a special yogurt called Shakti Doi from pure full cream milk that contains protein, vitamins, iron, calcium, zinc and other micro nutrients to fulfill the nutritional requirements of children of Bangladesh and contribute in improving their health. While ‘Shakti Doi’ (which means ‘power yogurt’) is primarily intended for children, it is also appropriate for adults. The price of each 80 gram cup of yogurt is $0.05 only. It is an affordable price even for the poor people of Bangladesh.

Social Venture Capital:
Social venture capital is a form of venture capital investing that provides capital to social businesses. These investments are intended to both provide attractive returns to investors and to provide market-based solutions to social and environmental issues. Among the several firms that deploy “social venture capital” are: Acumen Fund and Bill Melinda Gates Foundation. These firms identify innovative social enterprises and support them to become financially sustainable and scalable.

Conclusion:
Social enterprise gives people jobs. It empowers local communities. It builds skills and capacity. It creates mechanisms of ownership. And, perhaps most importantly, it gives people a sense of control over their own destinies. For example, VisionSpring, which recruits local “Vision Entrepreneurs,” who are trained to operate a mini franchise, traveling from village to village and conducting vision camps checking eyesight, has also developed a low-cost pair of reading glasses. One pair, with case and cleaning cloth, costs from $2 to $4. Locals are trained as entrepreneurs, with a steady stream of income, and those with poor eyesight can once again earn a livelihood. Everyone benefits!

If our primary motive is to lift the “bottom billion” out of poverty, social enterprise is a way forward. It is a proven approach through which we can make lasting improvements in the lives of the poor, which is critical for the world, critical for the world economy, and critical for humanity.

A Fulfilling Summer: Volunteering in India and Guyana, by Apurva Kaushik

admin — Tue, 01 Sep 2009 19:07:27 +0000

Though this summer began with ambivalent uncertainty, it ends with contented fulfillment. Since I was given the extraordinary opportunity to dedicate the entirety of my summer volunteering in both India and Guyana, I was decidedly excited but a tad apprehensive about, well, everything: could I handle the doubtless myriad issues that daily life in foreign places would entail? As my project mostly involved teaching children English (in India) and Vedic Math (in Guyana), I was also anxious about how it would be—would there be communication issues? Would I be able to deal with them, to reach them? Would they like me?

I was extremely privileged to commence my sewa experience at the Maitreyi Gurukula in the village of Moorkaje (located in the south Indian state of Karnataka). The Maitreyi Gurukula is a free boarding school, funded by the Ajaya Trust, for exceptional girls between the ages of 8 and 16 of rural or impoverished background—brilliant and talented girls who would otherwise never receive the opportunity to realize their potential. Many of these girls would have been married off at a young age simply because their families could not afford to keep them, let alone give them the education their talents merit. The purpose of the school is to educate these girls so that they can go back and educate others in their villages, as well as properly educate and bring up their children with Satvic values—a sort of intellectual trickle-down. By giving these girls a holistic and well-rounded education, it is ensured that not only is an individual being helped but also the next generation has a greater chance of being raised with strong, positive morals and ethical values.

It is simultaneously heart-warming and wrenching to see them. Though a delight to watch them flourish in the wholesome and intellectual environment in which they clearly belong, it is beyond heartbreaking to imagine how many such children are languishing in surroundings undeserving of their ability. I am immeasurably lucky my project teaching English allowed me the opportunity to interact with these girls on a very familiar level.

The very first thing I noticed about everyone—not just the students—at the Gurukula was their profound contentment, unfaltering joie de vivre, and absolute graciousness. Despite being afforded but the barest minimum of luxuries, they are utterly satisfied with their lot. They are uprooted from their native villages and families at the age of 8, schooled in a wholly different language (the medium of instruction is Sanskrit; they are taught upon arrival and become fluent in usually a year or two), wake up at 4:30 in the morning, and—in addition to classes—daily clean the buildings, tend to the gardens and do all the required upkeep themselves. The Mathrushris (the teachers) are all absolutely wonderful women for whom my respect knows no bounds. As their title suggests, they are all extremely nurturing, caring and devoted; these brave ladies have literally dedicated their whole lives to improving the world by beginning at the foundation of society: caring for the wellbeing of less fortunate children.

My weeks at the Gurukula were among the most fulfilling and inspiring of my life. Seeing the simplicity of these girls, how happy they were even though they woke up at the crack of dawn every morning, swept and mopped the whole school, had three pairs of clothing (two for everyday wear and one for special occasions), washed their clothes everyday by hand on a stone, slept on straw mats atop the concrete floors in their classrooms with all their possessions placed in one square foot’s space on a communal rack—this was indescribably inspirational to me! I experienced a complete paradigm shift.

It is commonly thought that people lacking material luxury are unhappy, but it seems to be the very opposite to me. Too often people look to material goods for fulfillment and validation. The means become the end, and people attach their identity to transient things; they become their statuses, their possessions. And since things are ephemeral, they find no fulfillment or joy in their lives. Those who do not have the crutch of material comfort find their value and happiness in the internal, the intangible, and that which can never be taken from them.

My experience in Guyana was markedly different. At the Gurukula, I was more of a friend to the girls, and treated as a respected peer rather than as an authority figure, but my role in Guyana was decidedly that of a teacher. Teaching math is far different from teaching English. At the Gurukula, my English classes were mostly teaching conversational English and improving pronunciation, resulting in an informal and casual atmosphere where I learned as much (if not more) from the students than they from me. I had no challenges teaching because the girls didn’t require any disciplining: there was nothing for me to control or to do besides presenting the coursework, which the girls dutifully followed.

In Guyana I taught at the Saraswati Vidya Niketan School, a Hindu school taking inspiration from Vidya Bharati in India. It is located in Cornelia Ida and serves to educate Guyanese Hindu children (who are fifth or sixth generation Indians) on Hindu values, and to experientially teach them their cultural heritage. Here, I did a lot more teaching and a lot less conversing. I learned to control a classroom of noisy adolescents who are but a few years younger than I (asking nicely, speaking sternly, yelling a bit, and issuing ultimatums of extra homework—in that order), and how to command authority. Whereas at the Gurukula, all my classes consisted of between twelve and twenty extremely respectful girls who viewed being educated as a high honor and privilege and firmly practiced acharya devo bava (treating the teacher as god), at SVN, I had classes of thirty normal kids. Of course, it was a mixed bag. Some classes were a real pleasure to teach: one of my classes asked me if I could come teach them every day (I taught five grades, each twice a week) and if I could keep teaching through the next period as well, and the youngest class was so unabashedly enthusiastic, sweet and eager that they would beg me for homework and further practice! Only one class (the eldest students) was unruly. The rest were more than manageable. In Guyana I learned to deal with the disciplining aspect and leadership that is part and parcel of teaching.

Both of my projects were deeply satisfying, albeit in completely different ways. I loved almost everything about both of the countries I had the honor to visit. Though I suppose my original trepidation was not baseless, I fortunately experienced no insurmountable difficulties. Sure there were cultural differences and quite a bit of miscommunication (the supreme irony that I had no problem communicating in my second language, Kannada, but I could not for the life of me discern what was being said to me in English-speaking Guyana), but even that which was originally unpleasant became wonderful. I would not change a single detail of my experiences during this internship.

Apurva is an undergraduate student at Case Western Reserve University, majoring in philosophy. This summer she volunteered in Bangalore and Guyana, through the Yuva for Sewa fellowship program. For more information about the program, please visit www.sewausa.org/yuva-for-sewa.

Vijay Dashami: A Day of Victory

admin — Tue, 01 Sep 2009 19:06:54 +0000

Vijay Dashami, also known as Dussehra, falls on September 28th this year. In Sanskrit, “Vijay” means “victory” and “Dashami” refers to the tenth day of the bright half of the lunar month of Aashwayuja. Thus, Vijay Dashami is a festival of victory, the triumph of Dharma over Adharma. This day is marked by many inspiring episodes from history that reflect the victorious tradition of our ancestors. It was on Vijay Dashami that Shri Ram defeated Ravan after ten days of battle, thus liberating the city of Lanka from its adharmic ruler. Vijay Dashami is also the finale of the nine-day festival of Navaratri. During the days of Navratri, we worship Saraswati, the goddess of learning; Lakshmi, the goddess of wealth; and Durga, the goddess of strength. There are countless names of the goddess of strength—Durga, Maha Kaali, Mahishasura Mardini. Time and time again, she has defeated the demonic forces and established the supremacy of the righteous.

The story of Mahishaasura Mardini has a unique message. At one stage, the gods felt powerless against the onslaughts of the demonic forces headed by Mahishaasura. In answer to their prayers for protection, they were asked to part with a portion of their divine powers to form into a new goddess. This was how Mahishaasura Mardini took on a physical form as the combined might of innumerous gods and goddesses. The dreaded demon Mahishaasura was slain by Mahishaasura Mardini on the day of Vijay Dashami, after a ceaseless fight of nine days.
The lesson of this legend is still relevant today: even the good and the righteous can succeed against the evil forces only when they come together in an organized endeavor. This message is significant not only in our personal lives, but also in Hindu society as a whole. Individually, many Hindus are good and pious, but as a society, we are presently disorganized and thus not as strong as we can be. Because of this lack of cohesive unity, Hindus faced hundreds of years of foreign invasions, enslavement, persecution, mass conversions, and continue to face challenges to this day. And all this tragedy was because of our fatal drawback of disorganization. Now, it is high time we learned the lesson from the past and realize, “Sanghe shaktih kalau yuge”—Organization holds the key to strength in Kaliyuga.The auspicious occasion of Vijay Dashami reminds us that through organization and unity, we will always achieve victory, and that Dharma will always triumph. Shubh Dussehra!

Experiences of a Yuva for Sewa Volunteer, by Aparna Garg

admin — Sat, 01 Aug 2009 00:05:48 +0000

In my past visits I was in India without really being in India. To understand a country it’s necessary to explore all its different facets, interact with all types of people, and live in all sorts of environments. The Yuva for Sewa experience gave me an opportunity to immerse myself in a new lifestyle and discover a side of India that I was not exposed to before.

This summer I was presented with a unique opportunity to volunteer in India through the Yuva for Sewa internship program. Looking for an adventure and motivated to do something for the country I consider my punya bhoomi, I decided to spend a couple months volunteering in Bangalore. Though I initially had doubts as to whether I would be able to handle the linguistic and cultural challenges, I have thoroughly enjoyed my volunteer experience and consider myself fortunate that I was given this opportunity.

My exposure to India has increased manifold this summer. As an American-born Indian, I’ve visited India with my family before, but most of my previous trips have been limited to sightseeing and shopping. I’ve always experienced India from a visitor’s perspective. Traveling around in air-conditioned cars and staying at nice hotels might have provided for some great family vacations, but they did not allow me to experience the other side of India. This mysterious other side sometimes rose to the surface in the form of begging children surrounding us on the streets or glimpses of cardboard houses along the side of the road. But it always ended with us handing over a few rupees and looking the other way, going on with our lives.

In my past visits I was in India without really being in India. To understand a country it’s necessary to explore all its different facets, interact with all types of people, and live in all sorts of environments. The Yuva for Sewa experience gave me an opportunity to immerse myself in a new lifestyle and discover a side of India that I was not exposed to before. Although I’ve learned an incredible amount, my biggest learning is that I have barely begun to scratch the surface of India’s beautiful complexities.

For my internship, I’ve been working with a Bangalore-based organization called Youth for Seva (www.youthforseva.org). My project is to document the impact of the various slum development projects taken up by different NGOs in Bangalore. As part of this project I’ve had the opportunity to interact with volunteers who work at these projects as well as the people from the slums whom these organizations are serving. The first time I visited a slum I was distressed by the painful, insecure living conditions: the homes are tiny (usually just 10×10 feet and often made of scrap cloth or tents), it is cramped and polluted, and the “roads” are often just narrow and uneven dirt paths. However, I quickly realized that if I want to really understand life in slums I would have to move beyond just the physical aspects and really get to know the people who live in these places.

While interacting with people in slums, I began to experience the joy of hospitality. The very first time I visited a slum, I was just walking through with another volunteer and we were stopped by a young boy about eight years old. He was eating a mango and after talking with us for a few moments, he repeatedly offered us his mango and invited us to his home for tea. I noticed this same hospitable attitude wherever we went. Most families I visited, no matter how short our visit and no matter how modest their financial circumstances, would not let us leave without at least a cup of tea. Another interesting thing I noticed was that for the most part, the people I talked to in slums seemed pretty satisfied with what they have; ironically, they do not seem any less happy than other families I know who have every luxury in the world except for the time to enjoy them.

That being said, people living in slums live in some of the most miserable conditions in the city. There are many challenges standing in the way of slum development, including lack of education, illiteracy, disease, lack of hygiene, alcoholism, etc. But it is inspiring to see how thousands of volunteers are working truly selflessly to tackle these challenges. The organizations I am documenting run projects such as free tutoring classes for children in government schools, medical camps, health clinics, self-help groups, adult education, women empowerment, etc. It is amazing to see the positive impact that they have had in the past years. If their work continues to grow as it has, the future of Bangalore’s slums looks much brighter.

Being in India is definitely different in some ways, whether it’s dodging around the crazy traffic (Bangalore drivers make New York City drivers seem polite and peaceful), figuring out the bus system, or trying to understand an entirely new language. But this experience has also taught me that India is really not as foreign or distant as many Indian-Americans, or even first generation Indians, may perceive. Living in India for the past couple of months made me realize that this country is also my home and I have a place here.

Aparna is an undergraduate student at Boston University, studying journalism and economics. This summer, she is spending two and a half months in Bangalore, India volunteering with Youth for Seva. You can read her blog here: http://yfsbangalore.blogspot.com

Why Am I a Hindu?, by Sanchay Jain

admin — Sat, 01 Aug 2009 00:04:26 +0000

It is important that we discover the answer to this fundamental question. After all, it is a defining question, one from which our identity takes shape. If we appreciate what makes us Hindu, then our convictions are strengthened, and we can adapt to the changing conditions of the modern day.

Why am I a Hindu? Why am I a Hindu? In both instances, the answer rings hollow and unsatisfactory: “I don’t know.” In the first case, the young person uses this ignorance as an excuse to sever their roots in order to start a new life as a Christian. In the second case, the youth marches forward passionately, glossing over the answer and trying to overcompensate for the confusion it represents.

Neither situation is positive. The former individual could develop into an honorable and successful entrepreneur, but one bereft of cultural identity and simple pride. The latter could be seen as a dedicated worker looking to preserve his or her heritage, but upon further scrutiny, this person ends up looking like a robot, incapable of practically applying the values he or she esteems.

It is important that we discover the answer to this fundamental question. After all, it is a defining question, one from which our identity takes shape. If we appreciate what makes us Hindu, then our convictions are strengthened, and we can adapt to the changing conditions of the modern day.

So why am I a Hindu? I can’t answer this question for you, but I can answer it for myself, and perhaps through this answer, it will give you some ideas as to how you wish to answer the question for yourself. The fact that the question can be answered in multiple manners is a reflection of Hinduism’s diversity, just one of the many aspects that make it a vibrant way of life.

The smart-aleck way of addressing why I am a Hindu would be to say that I am a Hindu because I was born a Hindu. But in fact, it is an accurate statement. I was born to Hindu parents, who fostered in me Hindu mythology, traditions, and values. If I were born to parents who regularly attended Catholic Church, then there is a good possibility that I would have become a staunch Catholic instead. But that merely scratches the surface of the topic.

As we all know, just because you were raised in one manner doesn’t mean that you will end up a carbon copy of your parents (ask the mother of a murderer and 90% of the time, she will say that she has not killed anyone). Children can renounce official religion and become atheists or agnostic, or they can join the ranks of another religion. At the same time, people can abandon one lifestyle for its polar opposite (like vegetarians who eat meat). Being born Hindu is how I was first introduced to its tenets, but in order to remain Hindu, something else must keep me steadfast on its path.

Through my parents, and through Hindu Swayamsevak Sangh’s shakha activity, I have learned a tremendous amount about Hinduism. But with that knowledge comes a responsibility to uphold its lessons and to share its wisdom with the rest of the world. After all, Hinduism has been handed down from generation to generation without dying out. If it has lasted this long, it must have some salient aspects which could enlighten the others. How will we know that for sure unless we ourselves are willing to share what we know about this way of life?

Of course, many of the positive aspects that are worth sharing with the world are shared in common with other ways of life and religious affiliations. A famous Hindu maxim, roughly translated as “truth will always prevail” is mirrored in the Roman Catholic Church’s version of the Ten Commandments as “You shall not bear false witness against your neighbor.” It would be easy to say that because of these commonalities, the Hindu way of life does not need to be an important influence—why not embrace Christianity. After all, don’t all paths lead to spirituality?

But if there is nothing wrong with Christianity, there is certainly nothing wrong with Hinduism. And of course, not all ways of life are identical. Hinduism contains profound principals such as Dharma (the idea that every living being in the universe has certain responsibilities) and Karma (for every action we commit, there is a consequence, not only on the world around us, but on ourselves). Such ideas can be found nowhere else. Society cannot afford to lose them.

Who will imbibe these qualities if not me? Who will practice them if not me? Who will preserve them if not me? I accept this responsibility as the reason why I am a Hindu. Having explained myself, I wish to ask you all the same question I have asked myself: why are you a Hindu?

Sanchay Jain is in twelfth grade at Boston Latin School. You can contact him at jetblackskj@yahoo.com.

Karnāṭaka Saṃgītaṃ: A Gift from the Devas and Devis, by Sai Santosh Kolluru

admin — Sat, 01 Aug 2009 00:03:12 +0000

Carnatic music is the only music in which I personally find myself lost in; it brings together the atomic soul in me and permits me to give myself up for the service of the Lord. If one wants to set out on a spiritual journey, Karnāṭaka Saṃgītaṃ is the place to start.

I would like to dedicate this article to Mrs. Meena Malladi, a Carnatic music teacher, as an appreciation to her passion and dedication in teaching this music to kids.

“Prema mupiri konu vela, Naamamunu Thalache Vaaru, Rama bhakthudaina Thyagaraja nuthuniki, Nija Dasulaina Vaaru…” beautifully described by his highness Vaggeyakari Thyagaraja as the one with love praises Lord Rama surrendering unto him as his most loyal devotee at heart. This is a line from Thyagarajas’ last Charanam of Endaro Mahanubavulu, who was a great devotee of Lord Rama, emphasizing the importance of devotion or Bhakti to God and the worship of the ultimate. The great people in this world worship God with all their hearts and in return God looks to them. Thyagaraja praises God and the devotees who look to Him. His ‘Pancharatna Keertanas’ remind us that any Bhakti or Devotion towards the Absolute Truth must be shown purely through love.

Carnatic Music also known as Karnāṭaka Saṃgītaṃ in Sanskrit is a system of music commonly associated with the southern part of South Indian especially in those states of Andhra Pradesh, Karnataka, Kerala and Tamil Nadu. It is one of the two main sub-genres of Indian Classical music that has evolved from ancient Hindu traditions. All forms of Carnatic music have four origins. First, is the Divine Origin. “A Gift from the Devas and Devis” is truly the way of saying that Carnatic Music originated from the Gods and Goddesses of ancient Hinduism similar to most art forms of Indian Culture. Part of Hinduism is the concept of nature living holistically, which exhibits the idea that we are guests in this world. The origin of “Swaras” or notes has a close connection with the sounds of animals and birds. The effort of man to simulate these sounds through a keen sense of observation and perception is the second origin of Carnatic music. The third origin of Carnatic music is its folk origin where certain folk tunes correspond to Carnatic melodies or ragas like Anandabhairavi, Punnagavarali, Yadukulakambhoji, etc, organizing the structure of a classical system like Carnatic music. Finally, Carnatic Music has its last and most original origin in the Vedas. The word “Veda” means knowledge. Through the knowledge of the various Vedas, Carnatic music has developed into the sophisticated and renowned system it is today. While the Sama Veda is said to have laid the foundation for Indian music, all the Vedas have contributed in the form of chants passed down by oral tradition from generation to generation. The Rig Veda mostly consists of hymns set to musical tunes which would be sung using three to seven musical notes during Vedic yajnas. Unlike other music, Carnatic music consisted primarily of a vocalist usually accompanied by various musicians. The vocalist would usually be accompanied by a violin and a mridangam or tambura, which would provide rhythm and melody. Simple yet sophisticated in nature, other traditional instruments such as the ghatam, kanjira, morsing, veena, and flute are all used in performances.

We find more literary sources for Carnatic music in sacred scriptures following the Vedas. Many musical notes and musical instruments have their references from the Upanishads, Brahmanas and Puranas. Many musical concepts that are still prominent in Carnatic music today derived from these famous texts. Since these texts follow Sanskrit also known as the Devanagari language, most of the Carnatic music is in Sanskrit also. One of the reasons for the existence of Carnatic music is that many saints and seers through the ages believed it to be the greatest form of art. It was a way to perform tapasya, also known as penance, through which it is the easiest way to attain salvation and Moksha. Most of the musical compositions seem to have both philosophical references to living people and serve also as a descriptive way of explaining the beauty of various deities. Carnatic music however, mostly remains to have a divine bliss where the compositions express the love visually for a certain deity purely for the purpose of welcoming that deity in a praising manner. As we progress from understanding the essence of Carnatic music we come across its historic origin and how this origin has a great connection to what the music is today.

From the Ancient Vedic period to 4th century A.D. was the time of the development of Carnatic music, even though there was no organized form of naming it such music. As many of the Hindu scriptures are recorded as literature works, they are also mainly recited orally in the form of music in various tones and chants. The Rig Veda (hymns) was first recited in a monotone known as archika, which later developed into the two toned chant (gatika), later replaced by a three-toned chant, samika. This three-toned chant had a main tone and two accents, one higher and one lower. Ancient India is known to be the land of the discovery of every single subject known to man today from astronomy (Surya Siddantha) to yoga (Patanjali). From these great discoveries and understanding of the world around us, we also see the earliest references made to musical theory in the Rik Pratisakya (around 400 BC), which mentions the origin of seven notes from the three notes. In addition, as we progress through history, we come across two great epics, Ramayana and Mahabharata, which are also orally translated. Through this time period we see many musical references which then lead us to the Gandharvas (demi-gods) around the 600-500 B.C. where Bharata acknowledges in his Natyasastra saying that this music belonged to the Gandharvas. Through Bharata’s Natyasastra the fundamentals of Carnatic music are established which comprise of Swara, Tala, and Pada. This was the period of 2nd and 4th century A.D. where many Swaras and Varnas (basic musical compositions) are elaborately described in combination through classic instruments. The Jaatis and Ragas are also developed during this time period as Bharata explains it in his Natyasastra. During the Medieval period of the 5th to 16th century A.D. we see the work of Matanga (mentioned in the beautiful song of “Mathey” as ‘Mathey malayadvaja padya sanjate Matanga vadana guha…”) in his text of Brihaddesi where the word ‘Raaga’ was introduced for the first time. Many Raagas, structures, and classification system are notably mentioned in Brihaddesi. Earliest of the works, the Gita Govinda of Jayadeva, is known as one of the most important contributions to the development of Carnatic music as the Gita Govinda consisted of twenty four songs all having a particular set of Raaga. As we get closer to the 16th century we see the works of Ramamatya who wrote the Swaramela Kalanidhi which clearly shows the beginning of Mela, Raaga and Vina techniques. This laid the path and the foundation for the establishment of Carnatic music in the present age.

From Gandharvagana forms like Dhruvagana of Bharata’s period, through the different kinds of Prabandhas, to the present day forms we see the establishment of Ashtapadis, Padams, Kritis, Geethams (simple songs), apart from the Abhyasa gana, Alankara and Swaravalis. Till now we see only the development of Carnatic music but we have not come across various Krithis also known as compositions. This is where the Great Vaggeyakari (poet) Tallapakam Annamarcharya (1425-1503 A.D.) also known as Sankeertanacharya structured ‘Krithis’. They consisted of three parts: Pallavi, Anupallavi and Charanams. Annamacharya’s contribution was widely prominent and popularized through the trinity of Carnatic music. He composed over thirty two thousand Sankeertanas in praise of Lord Venkateshwara (an Avatara of Lord Vishnu) of which only twelve thousand have been recorded and preserved in copper plates in praise of Lord Venkateshwara (an Avatara of Lord Vishnu). The Sangeeta Pitamaha (Grandfather) of Carnatic music, Purandara Dasa (1484-1564 A.D.) laid the foundation for the basic learning principles of Carnatic music. With high philosophical importance, he set the stage for the Swaras, exercises for practice as well as Gitams and compositions of various kritis. His famous composition, Jagadodharana, expressively describes Lord Krishna as the savior and care-taker of the whole world and as the Supreme Being complete with all of the virtues (the six opulences). His foster-mother Yashoda plays with him thinking that he was a mere boy and her son, not knowing that he is the ultimate of the entire world, and represents the beauty of this universe as a single gem. In the last verse he says “Puranadara Vittalana Adisidaleshoda” meaning Yashoda played with Krishna from Pandarapura vittala, who is best among men and beyond the realms of norms. The “Purandara Vittalana” are the words mentioned in every song composed by Purandara Dasa as his signature.

As we come to the modern age, the Trinity (Trimurti) of Carnatic music become the center point in the history of its existence. Syama Sastri (1762 - 1827) Thyagaraja (1767-1847) and Muthuswami Dikshitar (1776-1835) inspired a great sense of spiritual and religious devotion in their compositions. One of the greatest of the Trinity is Thyagaraja who composed hundreds of devotional and highly influential compositions which mostly praise Lord Rama. Among his famous compositions are five which remain very popular today called the Pancharatna Krithis also known as the five gems. One of these Krithis is the famous, Endaro Mahanubavulu (mentioned in the beginning of this article), which means “Salutations to all the great men in this world”. In this Pancharatna Keertanas, Thyagaraja describes the greatness of the devotees throughout all the ages. He pays his salutations to the great men in history. He explains that a yogi attains and enjoys paramananda by reaching the stage of Samadhi in the course of sahasra chakra the power of kundalam and maheswara are joined together, where a flood of nectar is released. Another one of his compositions is the mesmerizing Jagadananada Karaka, which praises Lord Rama as one who is the source of all bliss in the universe. Thyagaraja is known to be one of the few who composed his Krithis in Telugu. Most of his compositions have the words “Thyagaraja” in them as his signature. Another member of the Trinity is Syama Sastry who is known for his three hundred compositions. He composed kritis, varnams and swarajatis with the ankita or mudra (signature) ‘Syama Krishna’. He was probably the first to compose in a new form of the swarajati musical genre. And the last of the Trinity, Muttuswami Dikshitar was the composer who started his musical career by mastering the musical instrument called the Veena. He composed close to five hundred Krithis which are known for their depth and inner melody. He is one of the few to introduce the Advaita philosophy through his music while maintaining a strong emphasis on Raagas, being a master of tala (clap or rhythm metre) and is the only composer to have Krithis in all the seven basic talas of the Carnatic scheme.

Carnatic music today remains vital in the world through the famous compositions of Thyagaraja and Annamacharya that are sung in concerts and major musical events everywhere. The Madras Music Season is described as the world’s largest cultural event in which famous Carnatic musicians and vocalists come together to give performances in the six-week long melodious event. Many Thyagaraja Aradhana events take place where people of all ages come together to sing the Pancharatnas in honor of Thyagaraja. Even though, I personally am not a singer myself, I find a sense of satisfaction and purification of my soul when I listen to Sankeertana and Pancharatna Krithis. It is said the one can achieve liberation and Moksha through the praise of the Supreme Being, what better way to do it than rendering oneself in complete devotion through music. Carnatic music is the only music in which I personally find myself lost in; it brings together the atomic soul in me and permits me to give myself up for the service of the Lord. The music expresses a type of devotion that cannot simply be said through words. As the beautiful Samskritam begins in my bosom and rises through my chest and delivers itself through my vocals, I feel a sense of relief in that it activates and purifies every organ in my body as it makes its way up purifying the soul within. It’s fascinating description of the divine nature of the Lord give the Krithis a radiant way of expressing the true Satchitananda of this Universe. If one wants to set out on a spiritual journey, Karnāṭaka Saṃgītaṃ is the place to start.

Sai is an undergraduate student at Case Western Reserve University. He is majoring in mechanical and aerospace engineering with a minor in astronomy. He is also a varsity cross country and indoor and outdoor track runner for his university. He is the founder and president of CWRU Hindu YUVA.

J.K. Rowling, the Philanthropist, by Sarika Patel

admin — Sat, 01 Aug 2009 00:02:50 +0000

The British billionaire, J.K Rowling’s claim to fame is the seven part Harry Potter series, which first released in the United States in October 1998. Rowling is revered for her spectacularly genius production of the magical wizard world, but many fail to see the philanthropist in her.

While growing up she was surrounded by friends who inspired many of the Harry Potter characters. Initially, her manuscripts were rejected by twelve publications until finally Barry Cunningham accepted her work. Five months after the release of Harry Potter and the Philosopher’s Stone, the book received the Nestle Smarties Book Prize, followed by the esteemed British Book Award for Children’s Book of the Year. Her next two books also won the British Book Award for Children’s Book of the Year making her the first author to win the award three years in a row. The fourth year, when the Goblet of Fire had just been released, she withdrew herself from the contest to allow other books a fair chance.

Her books continually broke records and are said to have single handedly sparked interest among children who were slowly abandoning the literary world for the virtual.

In interviews, she says her gradual success made her appreciate all that she was being given and realize how fortunate she was. After being a single parent for eight years and living in a sordid flat without heating, she was able to fully appreciate her rags to riches story. When she returned to her flat in 2007, she suddenly realized, that is where she had turned her life around. Memories of her past motivated her to do more for people who are much less fortunate than her.

Even before her Harry Potter success, Rowling was an aspiring philanthropist and did all she could to help in human rights. After getting her Bachelors Degree in French and Classics from the University of Exeter, and studying in Paris for a year, Rowling moved back to London and became a researcher and bilingual secretary for Amnesty International. Amnesty International founded in 1961 aims to “conduct research and generate action to prevent and end grave abuses of human rights and to demand justice for those whose rights have been violated”.

In 2000, she founded the Volant Charitable Trust, which uses about 10 million dollars annually to fight poverty and social inequality. In the same year, she became the Ambassador of the charity One Parent Families and wrote children books for funding. The following year she worked with three bestselling British authors and wrote booklets regarding her work (Fantastic Beasts and Where to Find Them, and Quidditch Through the Ages) and helped raise over 50 million dollars. A portion of these funds have gone to creating the International Fund for Children and Young people in Crisis foundation. In 2006 Rowling went to Bucharest, Romania to “highlight the use of caged beds in children’s mental institutions”. Firm in her believes, Rowling continues to donate to charities; although her social and financial situation has changed, her morals and beliefs are where they were when she was living in her one bedroom flat.

Rowling’s remarkable journey teaches us two valuable lessons - If you have an idea, make it a reality, and in the words of Rowling, “you have a moral responsibility when you’ve been given far more than you need, to do wise things with it and give intelligently”.

Sarika Patel is a junior at Monta Vista High School in Cupertino, CA. She is the President of her high school’s Hindu Awareness Club.

Upcoming Yuva Sangams

admin — Sat, 01 Aug 2009 00:02:12 +0000

COME JOIN IN ON THE YUVA SANGAM NEAREST YOU. In August and September, Yuva Sangams are occuring in Texas, Indiana, and Seattle.

Texas Yuva Sangam

Dates: September 4th evening through September 6th, 3:00pm. (Labor Day Weekend)

Venue: Buescher State Park, Smithville, TX

Participants must be university students (undergraduate and graduate) or young professionals.
The theme of the camp will revolve around learning about Hindu Dharma, culture, and heritage while being in a fun and positive environment. Towards this end, participants will engage in yoga, challenging physical as well mental games, hiking, singing, and workshops, presentations, and discussions on topics affecting Hindu students on campus. The camp is aimed at providing opportunities for interaction and bonding with similar minded youth, learning, and developing leadership skills to lead meaningful activity on respective campuses. And all of this will happen in a fun filled positively charged atmosphere.

Contact Parag Singla ji for more information. , (206) 465-4047

Indiana Yuva Sangam

Dates: August 28th evening through August 30th afternoon

Venue: Versailles State Park, Versailles, IN
Registration Fee: $20 per student or $35 per young professional (includes food, accommodation, and programs)

The Yuva Sangam is a weekend camp for university students (graduate and undergraduate) and young professionals. Participants will learn about Hindu Dharma, meet university students from across the mid-west, and develop leadership and team-building skills.

Contact Advait ji for more information.

Seattle Yuva Varg

The camp is exclusive to active members of Hindu YUVA, an organization found on several university campuses around the nation. This camp is not open to the public.

Hindu Swayamsevak Sangh Holds Training Camp, by Pranit Wadge

admin — Sat, 01 Aug 2009 00:01:28 +0000

Hindu Swayamsevak Sangh held several training camps all over the United States and in Canada. Tattva Magazine shares a report written on one of these camps held in southern California.

Through June 28th to July 5th, Hindu Swayamsevak Sangh conducted a week long training/instructional camp, known as Sangh Shiksha Varg. The attendance for this camp was roughly 150 volunteers, all of whom had some previous experience in Sangh. The attendees came from all over the West Coast region, including the San Francisco Bay Area, Los Angeles, Denver, Seattle, and Surrey, Canada. There were also around 6 instructors, along with a range of speakers. Comprised of both men and women, albeit in separate campsites, the age of the attendees ranged from 13 to 50+. The camp was located in the Southern California region in the town of Wrightwood, about an hour away from Los Angeles.

The main purpose of this camp was to teach Hindu Dharma’s importance and principles, along with the inner and practical workings of the organization to the attendees. And ingrained within all these sessions was the characteristic of personality development. The theme for this particular training camp was How to Run an Effective Shakha, or a local chapter of the organization; these community based chapters act as the basic unit of spreading Sangh’s message and working towards the organization’s vision.

With a wake-up call at 5:30 AM, the entire day was composed of a disciplined and busy structure, with continuous sessions of both physical and intellectual activities. Within each camp, the attendees were divided by level, depending upon the number of previous such camps they had attended, and separate sessions were conducted accordingly. The mornings began with yoga and recitation of a prayer paying respect to all the great men and women, rivers, mountains, scriptures and other important characteristics of Bharat, that is, India. This was then followed by lessons in martial arts and yog chap, a synchronized dance in which participants strike a small wooden stick against several cymbals, all of which are strung on a piece of rope. Also there were lessons in unified marching, basic physical group organization skills, and the formalities and commands used whenever a session of shakha is held. After breakfast and break, a talk given by a variety of speakers throughout the week on a wide range of topics including Sangh’s Mission and Vision, Concepts of Hindu Dharma, and The Application of the Bhagavad Gita to Daily Life. After this talk was a music session during which attendees could learn the flute, the marching drum, or the bugle and practice regularly. Following this would be an open forum discussion on questions such as How can I be a Practicing Hindu, and What is the Ideal Sangh Volunteer. Later during the day would be a workshop, where one developed public speaking, event planning, and other leadership skills; this was followed by a reading period where one could peruse through both Hindu and Sangh literature. The evenings consisted of another round of physical activity lessons, and then story time during which the attendees heard narratives of historical Hindu figures such as Sant Ramdas and Queen Channama. Finally, after dinner would be a large, more relaxed hour of skit performances, games and other very interesting sessions where the entire camp was involved which was then followed by an experience sharing session to conclude.

Overall, the camp was a great success due to both the attendees’ immense enthusiasm and the drive, patience, and helpfulness of the instructors. Credit must also be given to the logistical team who provided healthy and very good vegetarian meals and snacks many times throughout the day. The camp ended with a demonstration of the many impressive skills the attendees had learned during the week and was a very valuable and enjoyable experience for all.

Praneet Wadge is a freshman at the University of California at Berkeley.

Saffron State of Mind by Sanchay Jain

admin — Wed, 01 Jul 2009 00:05:14 +0000

I’m a cynical guy, especially when it comes to the news. The media is so corruptible, so biased, that it’s a hopeless wish to pray for balanced coverage of any foreign news story. And when it comes to India, forget about it. It’s as if the British made a deal with Reuters and the AP before liberating us so that we’d forever look like a third world country in the eyes of everyone else.

The typical image you see of India is not the one of the glistening modern metropolis such as Bangalore, or of the booming Bollywood industry, or even of some of the picturesque wonders out in the countryside. Instead, we’re treated to a National Geographic image of a cow obstructing the passage of cars, motorcycles, and carts on a trash-strewn highway, oftentimes accompanied by a dirty three-year old boy in rags, begging for money. Now do such images occur? Yes, I can’t deny them. Do they occur on a daily basis? Probably. India is such a vast expanse of land, filled with so many people, that you’d be hard-pressed to find a day where this scene did not happen in one city or another. But by making this the central theme of Indian photography and journalism abroad, they’re trying to send a message to those Indian youth who are part of the audience of these attacks.

And if it’s not the trivial stuff, then the media turns its trained biased eye on politics. When Israel can get a country by displacing Palestinian people, why can’t we replace the mosque in the ancient city of Ayodhya? Such sentiments are brushed aside. “Fanatics,” they call people with this notion. In the 2004 Parliamentary elections, we were getting ready to support as Prime Minister the Italian-born, Catholic, white woman, Sonia Gandhi, who happened to marry her way to her current position. In what other place would people opposing such a maneuver be viewed as radicals by the media? Even in the United States a naturalized citizen cannot run for President.

It’s not easy to shake off the chains of this incendiary journalism, but it’s something I strive to do. I always view stories about my motherland with a saffron state of mind.
What is saffron? Basically, it’s a lighter shade of orange. But it’s not just a color or pigment. Saffron is a symbol of the Indian people, and of Hinduism. In older days, the great kings of the subcontinent would hoist the radiating flag on their chariots as they rode into battle; a second sun beaming over the bloody battlefields. Saffron is the color of purity, like the burning fire which purges the evil from our minds and souls. It’s the light that guides our culture through the thousands of years of imperialism, so that we stand together, one billion strong, despite the attempts of the British, of the Mughals, of the Huns, and of Alexander “The Great,” to obliterate us.

From temple vandalism to empire building, from Partition to poverty, we’ve done something the Ancient Egyptians, Mesopotamians, and Mayans couldn’t do: stayed alive and remained important. We gave the world its current numeral system (ironically enough classified as “Arabic numerals” in history books) and continue to give the world important scientific concepts as pioneers in medicine and engineering (who hasn’t heard of the prestigious IITs?). And we have this beacon of hope, the real “banner that yet waves,” the illuminating rang of saffron as our emblem. It transcends across the physical plane and into the hearts and souls and minds of those who are willing to believe in our ideology.

I could say that saffron is my “mantra”, but I know what that word really means and where it really comes from. Merriam and Webster raped our words like the Caucasian fitness schools did our Yoga, extracting the spiritual essence—the core of the techniques—and crudely translating the postures into simple English, to dilute its potency. On TV, I can hear about economic “gurus,” listen to Apu, or find out how Louisiana’s Governor, Bobby Jindal—the first Indian-American to become governor—ended up hating us so much that he changed his first name and converted to Christianity, but still finds himself snubbed by John McCain at the hands of Sarah Palin.

Or I can see the news about the canonization of Sister Alphonsa Bharanangnam in the fall of 2008 by the Catholic Church, amidst the religious “turbulence” of the region. The Pope and his cronies have funneled money into numerous protests and articles condemning the Hindu people of the region for stirring up unnecessary hatred against “defenseless” and “poor” Christian missionaries and indigenous Indians. But this is merely a political charade, meant for pandering to the international community and that all-so benevolent media force, in a fairly successful attempt at forcing our corrupt government bureaucracy to crumple up like an empty paper bag under the pressure.

What the Catholic Church tries to hide is the vibrant Christian community that existed before the days of European imperialism. They like to flaunt the success of their missionaries, such as Mother Theresa, but none of this can offset the condescending attitude the Catholic man from abroad brings into India. They feed the poor, but desecrate our culture; they build schools but teach our people to view their way of life as inferior. They corrupt the minds of young rural Indian children with the vivid Crucifixion of Jesus Christ, blood and gore and all, while forgetting that in America, the Passion of the Christ was rated R and highly controversial.

In these tribal regions of India, Christian missionaries have been causing hostilities with the Hindu priests, hurling epithets in their direction, and threatening to kill them in some instances. Alas, their preemptive warning came to pass. Months before the canonization, they raided the ashram of eighty-year old priest Swami Lakshmanananda Saraswati, shooting dead the priest himself and four others, in front of hundreds of innocent children which the ashram shelters.

The response of the missionaries is simple and callous: defer blame to Marxist rebels in the region, despite the fact that they were ones plotting with these rebels and they were the ones who had attacked Swami Lakshmananda eight times in nearly forty years. And naturally, the government found itself mired in a bogus investigation, and the world refused to take notice until the next day, when the outraged villagers responded to the shooting death by burning a convent, which was vacated save for a couple of nuns, out of which only one died. And then, of course, the media became compelled to take action.

I was online that day, and happened to read an article from the Associated Press. In it was no mention of the murdered Priest; just a depiction of the “brutality” from the “Hindu fundamentalists.” And that is how they try to douse out our eternal saffron flame that radiates through these turbulent times. They try to make us flee from our heritage in disgrace; try to protect their cause by turning world opinion against us, to make us take a ‘secular’ approach at ruling our own damn country.

Is violence ever justified? Not really. Ahimsa (nonviolence) is a central tenet in Hinduism. But cowardice is weakness, and in an era when Islamic terrorists have bombed the Indian Embassy in Afghanistan, and in cities like Jaipur and Bangalore recently (to say nothing of the attack on Mumbai), there comes a time when the flame rages fiercely, to the point where it cannot be contained until it asserts itself boldly, a brilliant spark of rage against the drab dismally gray scenery. And that’s the power of saffron.
Blasphemy.

“Two wrongs don’t make a right,” my Catholic school principal used to say to me at times when it clearly wasn’t warranted, like when I needed to retort the bully who tried to demean me on a constant basis. Of course, such dogma comes in handy when it’s time to cover up like a murderer who was caught red-handed. Which ‘wrong’ hurts more: the sexual abuse of a young boy or the subsequent murder of one of the defrocked priests in jail? The closing of a school due to debt from multimillion dollar lawsuits or the activism against the closure? The murder of an eighty-year old Hindu priest and his wife or the subsequent riots? Well, which one could have been avoided had one of those not occurred first?
There comes a time when we must remember our roots and follow their blazing path towards justice. There comes the time when a central potent light guides us all. A spark was ignited, and it has now grown into a ball of flame capable of cleansing us of our weakness, bringing us back onto a track of peace and prosperity.

It’s the saffron state of mind, and it glows brighter than ever before.

Sanchay Jain is in twelfth grade at Boston Latin School. You can contact him at jetblackskj@yahoo.com.

Karma Yoga by Sai Santosh Kolluru

admin — Wed, 01 Jul 2009 00:04:02 +0000

Karmanyevadhikaraste
Ma phalesu kadacana
Ma karmaphalaheturbhurma
Te sango’stvakarmani
Bhagavad Gita 2:47

“…You are not entitled to any benefits resulting from your actions. At the same time you are not entitled to a state of not acting at all. Thus you should act according to your stature without any hope of enjoying the fruits of your action.”

Karma Yoga is one of the most important Dharmas that come with acquiring the Human Form. Dharma and Karma share the cause-effect relationship in which the living entity has to know and understand its Dharma. Dharma is the Hindu Sanskrit word for ‘Duty’; those who pursue their Dharma to its true purpose and value also have its positive fruits, or Karma, ‘Action’. It is one’s righteous duty to follow their Dharma because a living entity’s wheel of Dharma is forever dependent on his/her Karma in which the entity has complete control over its own Karma. Therefore, Dharma and Karma have a strong relationship with one another. There are three different kind of Karmas; Prarabdha, Sanchita, and Agami. Prarabdha Karma is the Karma that is ripe for reaping; it is the Karma that we cannot escape. There are certain things in our lives that we cannot explain, certain circumstances that we have no control over; this is where we have to take Prarabdha Karma into account. It is the Karma that is leftover, the result of all the actions that were discontinued in one’s past life that carried on to the present life and are finding themselves ready to unwind. In addition, Sanchita and Agami Karma are the other two Karmas that play a significant role in one’s present life that. If the soul of a body is the train trying to reach its ultimate destination, the spiritual world, Prarabdha, Sanchita, and Agami Karmas are its machinery ready to help the train reach its destination. In Vedanta Philosophy there is a famous analogy of a hunter getting ready to shoot the arrows in his hand. The arrow that has already left his hand, which he cannot hold on to or recall, is the Prarabdha Karma. The arrow ready to leave his hand to which he strongly grasps on is Sanchita Karma. The bundle of arrows in his back, which are waiting is his Agami Karma. He has no control over the Prarabdha Karma, which is going to reach its destination no matter whether the arrow is pointed at a particular direction, is already on its way, or soon going to come to an end. However, what a living entity has complete control over is his or her Sanchita and Agami Karma, the arrow in their hands (the present) and the arrows on their back (their future). For at this point we should carefully consider where we want to point the arrow for this is ultimately where Karma Yoga comes in.

Sanchita and Agami are the Karmas that everyone has control over through the previous analogy in Vedanta Literature we understand that we truly have control over our future. We can only shape, twist and turn, for the better or for the worse of our future. Karma is a Hindu Sanskrit word for ‘action’. Whether one takes it in terms of its true meaning or not, one thing we are for sure in the present modern age is that Humans are consumed by the notion of having pleasure, pleasure to its fullest form. Some have the following perspective on life, “all you know you have is today, you do not know if there is a ‘tomorrow’ so live life to its fullest for now”, however, this is where the action of taking life for granted comes in. Through this thought, one embarks on a journey to achieve nothing but pleasure regardless of what that pleasure can do to one. As Swami Vivekananda explains “the goal of mankind is knowledge, pleasure is not the goal of man but knowledge…It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good.”

In my opinion, knowledge and truth should be the ultimate goals of life, for knowledge and truth are eternal while pleasure is temporary. Knowledge and truth must always be pursued from the beginning to the end of life for they provide the strength for the soul to transmigrate on to its next life. One must realize that in order to pursue such eternal values, one has to discover and realize from within the value of such values. Knowledge and truth are not just a given, but they are what is already out there to discover because they are found internally. When one conquers this inner self and discovers that this knowledge and truth are running through his or her atomic soul every second, every moment, it is when such realization results in action. This action determines our present and our future and the only action we ourselves have control over. Abdul Kalam once said “Dream, dream, dream for dreams are turned into thoughts and thoughts result in action”. This ‘dream’ or this so called ‘thought’ is what our soul tells us. If we realize that such a thought must result in an action only so that it benefits the community around us, such a thought must result in an action.

In addition, the only way to know if a certain thought should be turned into an action is to perform it as it is one’s Dharma. Performing an action purely in its form without expecting any results is the only way one can perform such actions for their own, true purpose. Taking up that one thought and pursuing it to its final result without any expectation is the true meaning of Karma Yoga. With the body, the mind, the intellect, and even with merely the senses, the Yogis perform action towards self-purification, thus having abandoned attachment. Those who are disciplined in Yoga abandon the fruits of action and attain continuous peace. The goal of anyone’s life is to achieve eternal peace, and such peace can only be attained in Yoga. Self-purification is a key element which one must work towards. A person of many positive habits transforms the thought into positive actions. Such positive habits also aid the person in self-purification, which is a platform for positive actions. Karma Yoga is the best yoga to pursue because it is proven to be the easiest to attain.

This self-purification can also be achieved through the five Kosas; Annamaya (Physical), Pranamaya (Life Force), Manomaya (Mental), and Vijnanamaya (Intellectual) through which certain physical Yogas can be performed for self-purification. All of these Kosas, which are enhanced by various Yogas, lead to Anandamaya for which there is no practice of Yoga because this is where the person achieves Anandam (happiness). Once this Anandamaya is achieved one achieves Sat-Chita-Ananda, which is also known as Existence-Consciousness-Bliss. All of this allows us to perform a part of Karma Yoga called Nishkam Karma, a selfless action that is performed without any expectation of fruits or result. When one pursues just Nishkam Karma through Karma Yoga, one also attains the other three Yogas. However, in order to perform Karma Yoga that benefits both the self in regards to our Sanchita and Agami Karma and the society, we shall do Seva. Through Seva, which is selfless work, one can use the concept of Karma Yoga to both provide strength for the inner self and the society. Doing Seva is the only way to achieve the self-satisfaction and eternal self-happiness. Another benefit of Karma Yoga is that the rest of the three Yogas are also achieved. While working with the Bhutanese Refugees, I looked to the concept of Karma Yoga to give a meaning to what I do and why I do it. Through this, Bhakti, Jnana, and Raja Yoga have become a central part of my life. Reading the Bhagavad Gita (Jnana Yoga), the Vedas, Upanishads, and various other scriptures and works like that of Swami Vivekananda, I was able to give my Karma Yoga a meaning. Through such understanding of these works, I also understood the meaning of Bhakti (Spirituality/Devotion) Yoga where everything I do now comes from within. Raja Yoga has its benefits where it provides me with a sense of stability in my mind and heart regardless of what kind of Karma I may experience. In addition, it provides my soul with the positive energy to face any kind of obstacles in life. For example, there is the analogy of a person in a dark room looking for a blanket. The person does not have to find all four corners of the blanket in order to find the blanket, and if he finds and latches onto one corner, the rest of them are achieved, and the blanket is acquired.

What all of us must be doing is giving each other a perspective of life through which we lead. It is up to the individual to look at a certain perspective and see if it is right for them to pursue. Any kind of thoughts, beliefs, or actions must not be forced on a person because such things must always come internally. Wherever knowledge is, the mind follows. Wherever truth is the heart follows. Let us not force our religions on each other, and let us not try to convert each other. You believe what you believe in; I will believe what I believe in. Give me a perspective; do not force me into what you think. It is said that one-fourth we learn from our Gurus (teachers and parents), one-fourth we learn from our peers, one-fourth we learn from texts, the last one fourth through time and experience. So let us observe what others say, let us listen to what others believe in, let us read to clarify those perspectives, let us respect those who have experience what we have yet to experience, and then let’s make up our mind and lead a positive, meaningful life that benefits ourselves, our community and our world. I’m not a Hindu, I’m not a Muslim, I’m not a Christian and I’m not a Jew. I’m not an Indian, I’m not an American, I’m not Chinese, and I’m not an Arab. I was born on this Earth as a Citizen of Humanity; let my service ultimately be for these citizens of humanity who have every right over their own thought, own body. Let us share our perspectives and thoughts but never force them, let’s leave up to each other to decide the path of life. Let us start NOW, let’s make our move NOW, no cause and no contribution has age, as the youth this is the time to benefit and make a change in this world for a future that is better for all.

SouthEast Yuva Sangam Report

admin — Wed, 01 Jul 2009 00:03:47 +0000

The South East region held its first Yuva Sangam (Youth Retreat) over the Memorial Day weekend, from May 22nd to May 25th 2009 with a total attendance of 28 people, 26 of which were students. A total of 7 campuses were represented from the southern region, including the University of North Carolina-Chapel Hill, University of North Carolina-Charlotte, North Carolina State University (NCSU), and Duke from North Carolina, the University of Georgia and University of Athens from Georgia, and the University of Florida and University of Central Florida from Florida.

The weekend was packed with very creative and interactive sessions which encompassed both intellectual and physical sessions, allowing for a proper balance, leaving the students with a clear sense of self-identity (what is my culture, my religion, my heritage) and new found, ever-lasting friendship. The intellectual sessions were delivered through workshops, discussions, power point presentations, and videos, while the physical sessions included a variety of games, canoeing, and hiking.
Two themes were chosen for the retreat – Challenges we face as Hindu Youth in America and Seva (service). The theme for Saturday was Seva, and one of the first activities done to convey this concept was canoeing. Students were divided up into teams, and various tasks/challenges had to be overcome while canoeing (i.e providing dry blankets to little children without it getting wet, narrating a bedtime story to children etc). By using this creative avenue, the importance and works of different organizations that are involved in Seva was introduced, focusing particularly on an organization called Umang, which is working towards educating and improving the lives of poor children in Mumbai, India. Also, a video was shown which summarized and re-emphasized the variety of Seva projects that are going on in India, allowing students to see the challenges and changes that have come about as a result of the projects thus far. Similarly, a workshop session which addressed different societal problems (water bottles and its detrimental effect on the environment, domestic violence, Bhutanese refugees etc), were given as scenarios to the teams, and each team had to come up with a television commercial (skit), a t-shirt design with logo and punch-line, and some other creative method to raise awareness regarding the issue. The second day theme was the Challenges we face as Hindu Youth in America, and this theme was presented through another a workshop, where teams were given different scenarios to enact and possibly provide a solution on how to deal with those issues. Some of the scenarios used were, roommate mocking Hindu dharma, a professor teaching incorrect information about Hinduism/India, conversion on campus, etc. Along with the workshop session, an informal discussion on the need to come together and the role of the Hindu Youth and such retreats was discussed. This session was more for the students to speak, ask questions/concerns, and offer their perspective on this concept. With the guidance of people like Saumitra Gokhale and Yashwant Belsare, this session was able to throw light on some of the of basic questions regarding our culture, our religion, our identity and the need to keep it alive. A presentation by Saumitra Gokhale on the “Hindu Compass: Where does it point,” elaborated the various challenges and opportunities we face as Hindus, where we can contribute as Hindus, our roles as the youth, the need for working together to overcome our challenges. Again, this session was very informal, allowing students to discuss their practical challenges. Also, this session reminded the students of where their roots are really stemming from, what their heritage holds and can offer to the world, leaving the youth inspired, motivated, and confident in themselves and their abilities to make a difference.
An innovative approach was taken to bring in Hindu philosophy and religion to the retreat, without making it monotonous and boring. In essence, the entire session was a discussion, however to make it more interesting and fun, small video clips on various controversial and complicated situations were shown from the Mahabharata and Ramayana. The purpose of this was to look at these scenarios through the perspective of a youth (and not look at them as stories, as most of usually do), and analyze, criticize, argue, agree and question each other, eventually learning the deeper, symbolic meaning of those particular characters and situations. Some of the characters discussed were Shabri, Ekalavya, Draupadi, Duryodhan, and Dronacharya. This session allowed the youth to relate to the characters and situations, which created a better understanding and respect for the epics. Another insightful session was the panel discussion in which current full time volunteers of HSS, along with those who have already served, were asked questions regarding their experiences, their role models, and their personal motivation for this kind of work. This session became instrumental in portraying that the challenges and questions they faced are very similar to those that the youth are currently facing, and these can be overcome if we come together. But, listening to inspirational experiences was not enough to get the youth going. Different activities in which the youth can make difference on campus and in their communities were also discussed. Registering Hindu Yuva on campuses and doing activities such as speaker on campus, yoga marathon, and adventure camps are some of the ways to stay involved and continue to become more aware and proud of the culture we are descendents of.
Of course, the evenings were for Shakha, where time was dedicated for learning Niyuddh and playing different games such as Danda goal and “stacking the seven flat stones.” The “Hiking for the divine trinity” was another activity which really brought out healthy competition and team spirit. The hiking consisted of a treasure hunt, along with an obstacle course that had to be done by each team member. The last obstacle, and most probably the hardest of all, was to sing “Hum yuva hai hum kare mushkilo se samana,”
– the camp song – by heart.
The nightly sessions, or ratri karyakrams, usually were followed after dinner. Saturday night, the students joined the family camp (which was going on simultaneously) in their cultural show and enjoyed a performance of a variety of folk dances from the different parts of India. Similarly, on Sunday night, the students put up their own cultural show and showcased their own talents, through singing, dancing, and enacting small skits and playing various instruments. The cultural show was then followed by a long night of campfire songs, solving riddles, munching on some midnights snacks, and then finally calling it a night. Monday was the last day of the youth retreat, and thus, consisted of a concluding session, where testimonials were offered by the students, after which an inspirational and energizing speech was delivered by Saumitra Gokhale.
The purpose of the retreat was to re-connect to our Hindu roots, but in a creative manner, that which appealed to the youth, and without a doubt, the two and half days spent together in the Laure Walker State Park, allowed the students to better understand, find new interest in, and strengthen their pride for their rich, ancient religion – Santana Dharma.

Godliness of Satya Sai Baba by Mahendra Mathur

admin — Wed, 01 Jul 2009 00:02:24 +0000

Sai Baba has dominated the world scene for half-a-century as a great Saint. Sathya Sai Baba asserts that he is an avatar of God in whom all names and forms ascribed by man to God are manifest. He also says that everybody else is God and that the difference is that he is aware of this and others have yet to realize it. He stresses humans should always be free from desires and states that desires bring mental pain (depression, anger, jealousy etc).

Sathya Sai Baba preaches love and the unity of all world religions and asserts that people who follow him do not need to give up their original religion. His followers view his teachings as syncretic (uniting all religions), but his message remains fundamentally Hindu. He says that he has come to restore faith in and encourage the practice of the teachings in the Vedas. Several books and discourses by him, such as the book Ramakatha Rasavahini, teach the literal interpretation of Hindu mythology and advocate the practice of Hindu Dharma.
Apart from teaching the unity and equality of all the religions Sathya Sai Baba places particular emphasis on the role of women (especially mothers) in society. He has stated that mothers build society. That is why he teaches respect for parents, especially for the mother. He also said that the level of a nation depends on their respect for women.
Across the globe local Sathya Sai Baba groups assemble to sing bhajans, study Sathya Sai Baba’s teachings, do collective community service, and teach Education in Human Values. Baba’s movement is not missionary and Baba discouraged publicity for him in a public discourse in 1968. Bhajans are sung at nearly every meeting with the names of the traditional Hindu deities as well as saints and prophets of other religions occasionally replaced by Baba’s name.
Based on Sathya Sai Baba’s teachings, his organization advocates the five basic human values. These values are truth, right conduct, living in accord with natural law, non-violence, love for God and all his creatures and peace.

Other primary teachings are:

Love for all creatures and objects.
Putting a ceiling (limit) on one’s desires
Celibacy after age of fifty.
Everything that has been created is maya (illusion), only God is real.
Every creature and object is God in form, though most do not experience this as their reality.
Vegetarianism, moderate and sattvik diet.
Abstinence from drinking alcohol, smoking cigarettes, and taking drugs.
Detachment from the material world.
Meditation (dhyan). Baba teaches four techniques: repetition of the name of God, visualizing the form of God, sitting in silence, and jyoti (Flame/Light meditation).
Inclusive acceptance of all religions as paths to realizing the One (God).
Importance of bhakti (devotion) to God.
Developing virtues (prashanti) and eschewing vices of character.
Japa and other sadhana (spiritual exercise) to foster devotion.
Reverence for parents, teachers and elders.
Sense control
Highly committed devotees use the phrase “Sai Ram” as a salutation.
Women should strive to realize stri-dharma, the inherent virtues of womanhood.
Altruism
Sathya Sai Baba’s teachings are said to be realized by observing the following four principles:
There is only one Caste, the Caste of Humanity;
There is only one Religion, the Religion of Love;
There is only one Language, the Language of the Heart;
There is only One God and He is Omnipresent

Dr. Arnold Joseph Toynbee (1889-1975) the great British historian:

His massive research was published in 12 volumes between 1934 and 1961 as `A Study of History’. Author of several books, including Christianity: Among the Religions of the World and One World and India. Toynbee was a major interpreter of human civilization in the 20th century. What follows are some extracts of his writing that reveal that it is only Hindu teachings such as propagated by Sai Baba that would save the world in the Twenty-first Century.
‘It is already becoming clear that a chapter which had a Western beginning will have to have an Indian ending if it is not to end in self-destruction of the human race. At this supremely dangerous moment in human history, the only way of salvation is the ancient Hindu way. Here we have the attitude and spirit that can make it possible for the human race to grow together in to a single family. So now we turn to India.
This spiritual gift, that makes a man human, is still alive in Indian souls. Go on giving the world Indian examples of it. Nothing else can do so much to help mankind to save itself from destruction.
‘This is a hard saying for adherents of the higher religions of the Judaic family (Judaism, Christianity, and Islam), but it is a truism for Hindus. The spirit of mutual good-will, esteem, and veritable love … is the traditional spirit of the religions of the Indian family. This is one of India’s gifts to the world. At the close of this century, the world would be dominated by the West, but that in the 21st century “India will conquer her conquerors.”
We are now well within 21st century and for the ‘spirit of mutual good-will, esteem and veritable love’ to prevail among all people it is desirable that verses like the ones from Surah 6, that are quoted below, are removed from Quran.

30. If you could but see when they will be held (brought and made to stand) in front of their Lord! He will say: “Is not this (Resurrection and the taking of the accounts) the truth?” They will say: “Yes, by our Lord!” He will then say: “So taste you the torment because you used not to believe.”

49. But those who reject Our Ayât, the torment will touch them for their disbelief (and for their belying the Message of Muhammad).

Such verses only mark violent differences borne from belief in some metaphors. That these verses are metaphors was perhaps in the mind of the 18th century British historian Edward Gibbon when he wrote in the Chapter 50 of the History of decline and Fall of Roman Empire: “The faith which, under the name of Islam, he preached to his family and nation is compounded of an eternal truth, and a necessary fiction, That there is only one God, and that Mahomet is the apostle of God.”
In the next paper we shall try to understand the concept of enacting positive change in the Society as advocated by Jiddu Krishnamurti.

Colonel Mahendra Mathur prematurely retired from the Corps of Engineers of the Indian Army in 1975 to build a highway in Tobago. Subsequently he was appointed Director of National Emergency Management Agency of Trinidad and Tobago before retiring in 1998. You can contact him at

Significance of Kriya Yoga by V.N. Gopalakrishnan

admin — Wed, 01 Jul 2009 00:01:49 +0000

Kriya Yoga is fundamentally meant for householders for self realization. It is a guaranteed way of Enlightenment if correctly practiced under the guidance of a realized guru, according to Sadguru Yogiraj Sri Sri Mangeshda, founder of Sadguru Mangeshda Kriya Yoga Foundation, which organized a Kriya Yoga Mahashibir in Mumbai recently.

Kriya Yoga is a five-fold complete process of God realization such as Kriya Hath Yoga, Kriya Kundalini Pranayam, Kriya Dhyana Yoga, Kriya Mantra Yoga and Kriya Bhakti Yoga. The word ‘Kriya’ has derived from the letters‘Kri’ meaning ‘Action’ and ‘Ya’ meaning Soul. Kriya Yoga is a scientific technique, which closely follows the method propounded by Sage Patanjali in Yogashastra, the monumental treatise on Yoga. In the five-fold Kriya Yoga is process, the common platform is Karma Yoga. The techniques of Kriya Yoga give constant Divine Perception. Its speciality is that it develops simultaneously body, mind and soul, in the shortest possible time.

After regular practice, Kriya Yoga can reduce the toxins and blockages and bring the energy flows which circulate and passes through various channels and Chakras. Once the transformation starts on biological level, it reflects on the mind. In the process, habits such as over-eating and over-sleeping, tiredness and irritation will automatically subside.

“The mental freshness at any work gives concentration to hear the Divine sound and feel the transformation within. The feeling of oneness with the Supreme Consciousness gives a movement to meet and experience God”. The difficulties. which are linked with our Chakras, endocrine system and organs, totally disappear, removing the internal blockages. It is the consciousness of the energy which goes from physio-consciousness to Supreme Consciousness”, says Sadguru Mangeshda.

Five senses and five elements fully support this Kriya or action. A normal person generally takes 15 breaths per minute. But due to stress and shaky mind, it becomes 22 to 28. As per the fundamental principle of respiration, all energy forced out during exhalation is not regained during inhalation resulting in the loss of some energy. In the process, normal life span is reduced to the extent of energy loss. Forcing out energy is more than normal during anger, fear and tension. The retention of oxygen in the system is minimized on such occasions and carbon is collected in the respiratory system every minute. The blood becomes impure and with every breath, we hardly pass oxygen to the blood vessels. Through Kriya techniques, blood is purified first and bring the flow of Albumin, Globulin and Fibrinogen which are the proteins running through the blood vessels, keeping the body healthy and lustrous.
In Kriya practice, deep inhalation is taken and sufficient oxygen goes into the lungs, heart and brain. The oxygen purifies the impure blood and the purified blood carries hemoglobin to the whole system. This hemoglobin constantly passes through over 72 billion blood vessels and fine tissues.

With the help of scientific breathing techniques of Kriya Yoga, the impurities in the bloodstream and malfunctioning of the body organs is removed. This is achieved by passing the subtle force of Pranic energy through Nadis, which in turn pass through nerve centres called Chakras. This Pranic energy travels from down, passing through seven Chakras. The five main parts of the breath such as Apana, Samana, Vyana, Prana and Udana are interrelated to the seven Chakras which facilitate the transformation.

Kriya Yoga practiced under a Realised Guru can increase lifespan and attain enlightenment. Kriyaban, the practioner of Kriya Yoga should have faith in his Guru and be totally surrendered to him. The ego of the practitioner should be sacrificed at the feet of his Guru and then only the love and respect of the Guru will be bestowed on him.

There are six levels of Kriya Dikshas taking a Sadhak step by step towards the state of Nirvikalpa Samadhi, the highest stage of spirituality. Kriya Yoga brings discipline at all levels. The increased energy level enables a person to get success in any field. Regular Kriya practice allows one to explore and know the mind and go beyond. The six building blocks of Kriya Yoga are: Asanas (physical postures), Mudras (External expression of an inner attitude), Bandha (Physio-psychic locks), Mantra (Special sound pattern), Pranayam (Manipulation of breath to control Prana) and Psychic passage awareness.

Sadguru Mangeshda Kriya Yoga Foundation is aimed at spreading awareness about holistic living with a healthy body, mind and soul. It has 72 centres worldwide. Sadguru Yogiraj Sri Sri Mangeshda has dedicated his life to awaken and integrate people of all religions, castes and creed by a strong bond of Unconditional Love and Unconditional Forgiveness by spreading love energy all over the world. A spiritual village is coming up on the banks of river Amba on Khopoli-Pali Road in Raigard district. The 65-acre plot nestled in the wilderness of hillocks is located at an altitude of 1,600 ft. above sea level. (For details, visit www.mangeshda.org).

The Rise of Yoga in America, by Ki McGraw

admin — Mon, 01 Jun 2009 00:04:01 +0000

My mother introduced me to yoga in 1970 in St. Louis, Missouri. As a divorced mother of two, she was a force of independent feminism and as such explored all radical alternatives including the ancient science of life. A nimble, nubile nine year old, I took to the postures with ease. I especially enjoyed the vision of my mother and her girlfriend in their purple and orange leotards and tights which they called their pumpkin suit and eggplant suit. Both of them were relaxed and full of lightheartedness as they cared for their body-mind-spirit. It was great to be allowed to tag along for that groovy grown up experience.

Yoga continued for me at the end of my dance classes during our stretches. It was always my favorite part of dance. By the time I was 18, I was asked to teach the stretching part of dance classes for my friend who conducted the rest of the classes. Jill still says I started teaching yoga with her back then in 1978, but we just couldn’t call it that then because it wasn’t “cool.” So between disco class and gymnastics, I taught yoga at the YMCA in the small midwestern town where we went to high school.

Adult teaching started in 1985 when I was on retreat at a women’s fitness camp in Wisconsin. The regular yoga teacher was called away for a family emergency, and it was either I step up, or there was no class. In my pajamas, barefoot, I began teaching on the lawn at dawn. I pulled from the few words of encouragement from my teachers, as well as what I had learned from the few books on the subject at that time.

Twenty-four years later, I can say I had no idea I would still be teaching. I’d continued dancing and was with a post-modern company, as well as having become a psychotherapist. Yoga helped me immensely heal from injuries dancing, as well as help me keep my center as a therapist. It facilitated my integration of these separate aspects of my self and as such I always approached teaching as an opportunity to be an undercover angel of transformation, whether the students knew of the vast path they has stepped onto or not.

At first, dancewear clad moms tried to get their bodies back in shape in church basements or those exotically inclined sat cross-legged in baggy pants in the name of yoga. Large cities had a few yoga studios with diverse practices from gentle Sivananda stlye to the challenging rope walls of Iyengar style without much interface. In myself I distilled the best of what the practice offered me and blended it together with my demeanor as a psychotherapist and my presentation as a dancer.

Having benefitted greatly from yoga coming to America, I felt strongly pulled to go meet it in its home- the mother continent of India in 1992. After practicing one-on-one in a sari with a teacher named Padma, I had a greater understanding of the authentic practice. Only afterward did I fully enter and inhabit the role of yoga teacher. Subsequent trips to India have deepened my awareness of the part yoga practice may play in the life of a householder.

In the early 90’s students were starved for the powerful practices that yoga offered as an alternative to the joint jarring aerobics popular at that time. I taught the only regularly scheduled yoga classes on the remote island of Kauai in Hawaii for years. In the late 90’s on Guam I did the same. These experiences had me teaching at athletic clubs, in new age book stores, privately in fabulous homes, in science classrooms, for the opera, at the jail as well as in my own studio.

I started Yoga Teacher Trainings in Bali as a way for me to replace myself so I could return to the mainland to be nearer my aging (gracefully) mother. I met Bob Smith there and continued to teach YTTs with him in Seattle as a bridge for my return to the mainland. No culture shock has been as great as what I faced upon coming “home.”

Yoga studios seemed to spring up on every corner like the Starbucks which seemed to fuel them. Everywhere there were consciously clad cool yoga students carrying yoga mats in specially designed bags. Yoga props were for sale at the big box stores. Yoga videos were at the checkout stands at the supermarket. Yoga music, clothing, jewelry, and furnishings were available at every bookstore or studio as if the whole lifestyle were something one could buy. Yoga magazines and books filled shelves with ads and “expertise.” It was dizzying and a little scary considering what the pictures were showing as correct posture, often contradicting themselves from one page to the next. Bob Smith says the yoga trend “turned into a physical exercise program lacking the rest of the limbs” referring to the eight limbs of yoga as stated in the Sutras. Heated rooms burning fossil fuels to franchise spirituality needs “to reconnect to the root of the practice.” I concur wholeheartedly.

During my 10 years at the Hatha Yoga Center (HYC), I have continued teaching YTT as well as regular daily classes, private sessions, retreats and workshops. I’ve stayed with my daily practices which inform my service to others. I’ve watched while yoga hybrids have come and gone. Strip Yoga, Yoga with your Dog, YoPi, swirl around in the greater yoga community here in Seattle, yet I stay to my eclectic and consistent practice and enjoy the reports from others who are checking out the trend. Mostly, withdrawing my senses from all that external focus so I can practice asana, pranayama, and meditation based on the yamas and niyamas with concentration and contemplation on the Divine Within keeps me enriched on this infinite path. Regardless of how many clothes anyone is wearing or the presence of other species, we all need the authentic practice during this time of challenge on the planet.

Here at the HYC there is space for sacred practice for true seekers who ritualistically come together to form a caravanserai of community carrying yoga forward while the material world around is crumbling. America may be the cutting edge of yoga and as such we have a responsibility to bring through the authentic spirit and not just capitalize on the trendy commercial opportunity it once was. HYC has offered 20 classes per week for over 30 years and all are welcome to drop by and share the open and attentive classes we offer.

I’ve been blessed by being able to ride the wave of yoga in America, a small ripple at first, and then gradually crest its big face. Then there’s the Ocean.

Ki McGraw is a teacher at the Hatha Yoga Center in Seattle, Washington. She has been practicing yoga for forty years. You can contact her at kimcgraw@hotmail.com.

They Say, by Sharath Kumar

admin — Mon, 01 Jun 2009 00:03:04 +0000

They say they respect everyone
They say their philosophy harbours pillars of love, peace and universal brotherhood
They say they do not want us to be like them
And that people become like them only out of their own interest

And all this I have found to be fibs
For they think..deep in their heart that
everyone other than them, will go to hell
They look upon us and call us infidels
They entice us to become like them by money,murder and any means available

They do not remember what they owe to our country,
They think the country is their enemy
They boldly slight it
And my people, are under a cloak of ignorance
Being peace loving my people will not do anything

They think that bombs and money
can make us like them
Through terror and financial prowess
They want to create slaves all over

My own people see all this
And turn a blind eye towards it
They are not concerned about
Country, culture and heritage
They are more worried about money and pleasures of the flesh

Why mother India, why?
Why are your sons and daughters so ungrateful to you?
You have given them everything
And they behave like spoilt brats
And they curse your holy soil

Oh Lord, if this is not the height of intolerance and injustice
What is? What is the way out of this terrible plight?
Why can’t a man do good things in his own way?
Why should he become like someone else?

And yet our people think
We are communal if we think about ourselves
And we are secular if we think only of them
Our people do not care for their brethren

And yet, after all this they say
Their philosophy stands for love, peace and universal brotherhood

Sharath Kumar is from Dallas, TX. He has written this poem describing the anguish of a thinking Hindu on how others are trying their best to convert Hindus.

The Aim of Human Life, by Sai Santosh Kolluru

admin — Mon, 01 Jun 2009 00:02:17 +0000

Understanding the Spiritual Aspect of the Human Being

“At present, human society is being misled by leaders who are blind, for they do not know the aim and objective of human life, which is self-realization and the reestablishment of our lost relationship with the Supreme Personality of Godhead…” –A.C. Bhaktivedanta Swami Prabhupada-Founder/Acarya of ISKCON

One can believe in God or not but this is for anyone who wants to know the true purpose of being a human. As humans we all believe deeply in our atomic soul that there is something that is running this universe, something that is running our daily lives and our activities. The things we did in the past, the things we do now, the mistakes we learn from, the motivation or thought that we must do something or something must be done for our own sake or for someone’s sake is vital. The truth is that we are all interconnected; when one proposes a thought in a discussion, someone else might be thinking the same thing, as basic as that thought might be…the forces of nature, the law of nature allow us as humans to bring all those likeminded together to achieve a feat or a goal. Those in a given profession, for example those in the medical field, regardless of where they are born, brought up, went to school, etc., are brought together by the laws of nature to one place to do one common good, perhaps in a particular situation to save someone’s life. Sometimes people discover an epiphany, “Perhaps this is why God has brought me here or this was my purpose.” We as living creatures have a purpose and the universal laws of nature bring those with the same purpose together to perform an action.

As we live in a material world consumed by materialistic objects in every way, we cheat ourselves and blind ourselves from what our true common purpose is as humans, that is to go back to serve the Creator who has created us. That is the force that put us together, gave us the mind, the personality, the actions, the thoughts to be who we are today or who we are going to be. It is the duty of every human being to understand his constitutional position with God and to act accordingly. We sometimes tend to say, “There is no God” or “I am God” or even “I don’t care for God.” But in actuality this challenging spirit will not save us. God is there, and we can see Him at every moment. As Prabhupada would say, if God isn’t there the Sun would not be setting, the tides would not rise, the Earth would not orbit the Sun, and we would not be here. It is because of all these peaceful processes that we need to recognize the importance of the force in nature, the Supreme Being behind this force. There are different features of the Supreme Personality of Godhead because He is the original root of the entire cosmic manifestation. In one sense it is not possible for us to escape Him for our destinies and fate are controlled by Him.

We must always remember that human life is attained only after an evolution of many millions of years in the cycle of transmigration of the spirit soul. In this particular form of life, the economic questions are more easily solved than the lower, animal forms. There are dogs, pigs, cows, horses and so on, whose economic necessities are just as important to them as ours are to us, but the economic questions of these animals and others are solved under primitive conditions, whereas the human being is given all the facilities and resources for leading a comfortable life by the laws of nature. We should ask ourselves the questions, why is a man given a better chance to live than all those other animals? Why are we at this time, in this position, with all these things? Prabhupada gives the example of why a highly posted government officer is given better facilities for a comfortable life than an ordinary clerk? The answer is very simple: the important officer has to uphold duties of a more responsible nature than those of an ordinary clerk. Similarly, the human being has to maintain and uphold higher duties than the animals, which are always busy filling their hungry stomachs. But by the laws of nature, the modern animalistic standard of civilization has only increased the problems of filling the stomach. When we approach some of these polished animals for spiritual life, they say that they only want to work for the satisfaction of their stomachs and that there is no necessity of inquiring about the Supreme Being.

Thus, we as humans need to value our human life and the lives of others. We need to work towards valuing each other’s thoughts and feelings; we need to try to make a difference in the lives of those in need. There are helpless children and woman, dying and suffering. There are people out there living in fear and pain. There are genocides taking place that are going unnoticed. We argue over laws, we argue about the political situations, we say we keep doing “what is good for our country and for the people,” however, in my opinion, if we can get rid of “our country” and work for the welfare as not the citizens of a nation but as Citizens of Humanity and truly understand the importance of each other’s lives, this is when we can break barriers and save millions of lives. Religions, ethnicities, countries, languages, and everything else that make each of us different can remain as they are. but as humans our true goal should be one and the same and that is help ourselves by helping each other.

The goal for each one of us is to conquer ourselves and our minds before we conquer the world. We are given this human form of life not just to work hard like the animals out there, but to attain the highest perfection of life. It is of course true that no human can achieve perfection but our goal is to achieve perfection. It is when we truly understand our own purpose and understand our own personal motives that we can use such motives for the betterment of the community. If we do not want that perfection then we will have to work very hard, for we will be forced to by the laws of nature. Our present economic crisis shows that we are going to have to work harder and harder. This process has already begun, and every year the necessity for harder work for fewer wages will increase. We are given this human form to behave civilized not as animals. Anything we do besides being civilized and humane men and women, we are portraying animalism. Animals have no restrictions whereas humans have certain restrictions. Yet human beings are not meant to work hard like animals, and if a man fails to uphold his duties as a human being, in Hinduism we call this Dharma, he is forced to transmigrate to the lower species of life by the laws of nature of this we say Karma and the process of Reincarnation. Everything we do in our lives is up to us but what we do and where we will go is called Karma-Kanda.

Through the process of reincarnation, those who are born in well-to-do families solve the problem of having to find sufficient food from the beginning of life, which is close to the life of an animal, and later a comparatively easier and more comfortable way of life can be led. Being so situated, one has a good chance to make progress in spiritual realization, but as ill luck would have it, due to the influence of the present Iron Age (which is full of machines and mechanical technology) wealthy people are often misguided for sense enjoyment, and they forget the chance they have for spiritual enlightenment. There are people of royalty around the world, there are billionaires all over the world who control the markets, there are aristocrats in every country, there are celebrities and so on, but as we see on VH1’s “the Fabulous life of…” many of them spend millions of dollars on material things that only cause them to go infinite in their spending. But they never realize the value of having such a position, which is when they abuse their wealth, and obscure the true purpose of the power they are given. We are meant to solve the ultimate problems of life which arise due to the laws of nature. Civilization is static unless there is spiritual movement. The soul moves the body, and the living body moves the world. We are concerned about the body, but we have no knowledge of the spirit that is moving that body. Without the spirit, the body is motionless or dead. The human body is an excellent vehicle by which we can reach eternal life. Prabhupada clearly puts it, “…it is a rare and very important boat for crossing over the ocean of nescience which is material existence. On this boat there is the service of an expert boatman, the spiritual master. By divine grace, the boat plies the water in a favorable wind. With all these auspicious factors, who would not take the opportunity to cross over the ocean of nescience?”

There is certainly a great deal of comfort in the first class coach of a train, but if the train does not move toward its destination, what is the benefit of an air-conditioned compartment? Contemporary society is much too concerned with making the material body comfortable and luxurious. We live in an Age of Information in which we are all concerned about the advancement of science, in this field or that field but not in our own life. We think that acquiring material things in life is the only advancement and that by having this or that we are better than others. In all truth, no one has information of the real destination of life, which is to go back to the Supreme Being. We must not just remain seated in a comfortable compartment; we should see whether or not our vehicle is moving toward its real destination. By being consumed with material aspects of life we forget the spiritual aspect, we forget to value our soul which is the most important goal of life. There is no ultimate benefit in making the material body comfortable at the expense of forgetting the prime necessity of life, which is to regain our lost spiritual identity.

We need to lead lives that are good for our soul and the society around us, we need to do things that benefit our lives and the longevity of our lives, keeping ourselves as pure as possible in every way so that we may continue to help and benefit those in need, those less fortunate around us. Given the opportunity to go to college, attain education to educate ourselves, and being presented a job so that we can live lives that are comfortable to us is all done only for one purpose, to use the fortunate lives presented to us by the Creator, whoever He is, to help those around us and help ourselves. Those thoughtful of themselves and those around us and who fulfill the purpose of life, Dharma, do his or her duty is someone that sets an example as a human being and gives true meaning to the existence of his/her soul. The work I have been doing the past few months with Bhutanese refugees has brought me to this conclusion about life. It made me understand that I am truly thankful for what I am given and have. Perhaps, we shall realize that to have this human form in the first place is to perform our duty of helping our civilization. That we must help others, by this we help ourselves, our soul, which is eternal. By helping better something that is eternal in this world and not concentrating on our material body we give true meaning to our lives.

Whether you believe in God, a Force, or a Spirit, think about your life…what can YOU do to make your life better, selflessly, and what can YOU do to help those around you, again selflessly? Think about the importance of spiritual identity, from a spiritual point of view if you can escape the desires that your senses constantly are attracted to and detach from the material things that make you temporarily happy and realize this, if you can concentrate on those immaterial aspects of life, one’s soul in his/her material body can achieve immaterial, eternal self-satisfaction and happiness. It is only a matter of understanding and realizing who we really are and by doing that we can understand others through such self-realization all of us can work toward helping each other.

Gayatri Mantra
AUM BHOOR BHUWAH SWAHA,
TAT SAVITUR VARENYAM
BHARGO DEVASAYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAT

Translation
Oh God! Thou art the Giver of Life,
Remover of pain and sorrow,
The Bestower of happiness,
Oh! Creator of the Universe,
May we receive thy supreme sin-destroying light,
May Thou guide our intellect in the right direction.

Gandhi’s Renunciation of Fruits of Action, by Mahendra Mathur

admin — Mon, 01 Jun 2009 00:01:33 +0000

Mohandas Karamchand Gandhi was one of the most respected spiritual and political leaders of our century. He was born on October 2, 1869 in Porbandar, India. After studying law in London, he returned to India in 1891 to practice. In 1893 he accepted a one year contract to do legal work in South Africa. At the time South Africa was controlled by the British. When he attempted to claim his rights as a British subject he was abused, and soon saw that all Indians suffered similar treatment. Gandhi stayed in South Africa for 21 years working to secure rights for Indian people. He developed a method of direct social action based upon the principles courage, nonviolence and truth called Satyagraha.

In 1915 Gandhi returned to India. Within 15 years he became a leader of the Indian nationalist movement. Using the tenets of Satyagraha he led the campaign for Indian independence from Britain. Gandhi was arrested many times by the British for his activities in South Africa and India. Altogether he spent seven years in prison for his political activities. More than once Gandhi used fasting to impress upon others the need to be nonviolent.

India was granted independence in 1947, and partitioned into India and Pakistan. Gandhi had been an advocate for a united India where Hindus and Muslims lived together in peace but gave in to the demand of Muslims for a land of their own. On January 13, 1948, at the age of 78, he began a fast with the purpose of stopping bloodshed in India – he was helpless in stopping the massacre of Hindus in Pakistan. After 5 days the opposing leaders pledged to stop the fighting and Gandhi broke his fast. Twelve days later he was assassinated by Nathuram Godse.

Gandhi tried to lead a life as suggested by the Gita. What follows is his interpretation of that book.

The Object of the Gita

The object of the Gita was to show the most excellent way to attain self-realization. That matchless remedy is renunciation of fruits of action. This renunciation is the central sun around which devotion, knowledge and the rest revolve like planets.

The body has been likened to a prison. There must be action where there is body. No embodied being is exempted from labor. And yet all religions proclaim that it is possible for man, by treating the body as the temple of God, to attain freedom. Every action is tainted, be it ever so trivial. How can the body be made the temple of God? In other words how can one be free from action that is from the taint of sin? The Gita has answered the question decisively. “By desireless action; by renouncing fruits of action; by dedicating all activities to God, that is by surrendering oneself to Him body and soul.”

But desirelessness or renunciation does not come from talking. It is attainable only by a constant heart churn. Right knowledge is necessary for attaining renunciation. Learned men may recite the Vedas from memory, yet they may be steeped in self-indulgence. So that that knowledge may not run riot, the Gita insists on devotion accompanying it and has given it the first place. Knowledge without devotion will be like misfire. Therefore, says Gita, “Have devotion and knowledge will follow.”

The devotion required by the Gita is no soft-hearted effusiveness. It certainly is not blind faith. The devotion of Gita has least to do with externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless. Who treats alike cold and heat, happiness and misery, who is ever forgiving, who is contended, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultations, sorrow and fear, who is pure, who is versed in action, and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with existence at the same time of strong attachments.

No one has attained his goal without action, says Gita. While on one hand it is beyond any dispute that all actions bind, on the other hand it is equally true that all living beings have to do some work whether they will or not. Here all activity, whether mental or physical, is to be included in the term action. Then how is one to be free from bondage of action, even though he may be acting? The manner in which the Gita has solved the problem is unique. “Do your allotted work but renounce its fruit – be detached and work – have no desire for reward and work.”

He who gives up action, falls. He who gives up the reward, rises. All acts that are incapable of being performed without attachment are taboo. Thus murder, lying, dissoluteness and like must be regarded as sinful and, therefore, taboo. Man’s life then becomes simple, and from that simplicity springs peace. When there is no desire for fruit, there is also no temptation for untruth and himsa.

The verse that follows from Surah 5 of the Quran should then be made taboo, if Gandhi’s teachings are to be followed, for avoiding murder and sin.

88. Then what is the matter with you that you are divided into two parties about the hypocrites? Allâh has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allâh has made to go astray? And he whom Allâh has made to go astray, you will never find for him any way (of guidance). 89. They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliyâ’ (protectors or friends) from them, till they emigrate in the Way of Allâh. But if they turn back (from Islâm), take (hold) of them and kill them wherever you find them, and take neither Auliyâ’ nor helpers from them.

God is: Gandhi’s Argument

There is an indefinable mysterious Power that pervades everything. I feel it though I do not see it. It is this unseen Power which makes itself felt and yet defies all proof, because it so unlike all that I perceive through my senses. It transcends the sense.

But it is possible to reason out the existence of God to a limited extent. Even in ordinary affairs we know that people do not know who rules or why and how he rules. Yet they know that there is a power that certainly rules. That law which governs all life is God. I may not deny the law or the lawgiver because I know so little about It or Him.

I do dimly perceive that whilst everything around me is ever changing, ever dying there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves, and recreates. That power or spirit is God. And since nothing else that I see merely through senses can or will persist, He alone is.

In the midst of death life persists, in the midst of untruth truth persists; in the midst of darkness light persists. Hence I gather that God is Life, Truth, and Light. He is love. He is the supreme Good.

The realization is preceded by an immediate faith. He who would in his own person test the fact of God’s presence can do so by a living faith.

Self-Actualizing

Similar are the writings of – American 20^th Century Psychologist A.H. Maslow which follow. Self-actualizing people are, without one exception, involved in a cause outside their own skin, in something outside of themselves. He described eight ways in which one self-actualizes.

First, self-actualization means experiencing fully, vividly, selflessly, with full concentration and total absorption. It means experiencing without the self-consciousness of the adolescent. At this moment of experiencing, the person is wholly and fully human. The key word for this is “selflessly,” and our youngsters suffer from too little selflessness and too much self-consciousness.

Second, let us think of life as a process of choices, one after another. At each point there is a progression choice and a regression choice. To make the growth choice instead of the fear choice a dozen times a day is to move dozen times a day toward self-actualization. Self-actualization is an ongoing process; it means making each of the many single choices about whether to lie or be honest, whether to steal or not to steal at a particular point, and means to make each of those choices as a growth choice.

Third, to talk of self-actualization implies that there is a self to be actualized. There is a self, and let the self emerge. Most of us, most of the time, listen not to ourselves but to outside voices of authority, tradition, advertisements, news reports etc.

Fourth, when in doubt, be honest rather than not. Looking within oneself for many of the answers implies taking responsibility. That is in itself a great step towards actualization. Each time one takes responsibility; this is an actualizing of self.

Fifth, A person who does each of these little things each time the choice point comes will find that they add up to better choices about what is right for him or her. One comes to know what his destiny is, who his wife or husband will be, what his mission in life will be.

Sixth, Self-actualization means using one’s intelligence. It means working to do well the thing that one wants to do. To become a second rate physician is not a good path to self-actualization. One wants to be first-rate or as good as one can be.

Seventh, peak experiences are transient moments of self-actualization. They are moments of ecstasy which cannot be bought, cannot be guaranteed, and cannot even be sought. One must be, as C.S. Lewis wrote, “Surprised by joy.” Breaking up an illusion, getting rid of a false notion, learning what one is not good at, learning what one’s potentialities are not – these are also part of discovering what one is in fact.

Eighth, finding out who one is, what he is, what he likes, what he doesn’t like, what is good for him and what bad, where he is going and what his mission is – opening oneself unto himself. Repression is not a good way of solving problems.

The distinction between the self and non-self is broken down. There is less differentiation between the world and the person. We know that it is possible for a person to get more pleasure out of food through having his child eat it than through eating it with his own mouth. Just as beloved people can be incorporated into the self so can be beloved causes and values. To identify one’s highest self with the highest values of the world means a fusion with the non-self. When you see yourself moving successfully toward truth, justice, beauty and virtue you will be loving and admiring yourself. So also may a person with great talent protect it and himself as if he were a carrier of something which is simultaneously himself and not himself. He may become his own mentor.

Conclusion

Gandhi beautifully quoted the first shloka of Isho Upanishad to teach the doctrine of equality.

Know that all this whatever moves in this moving world is enveloped by God.
Therefore find your enjoyment in renunciation, do not covet what belongs to others.

Since he pervades every fiber of my being and of all of you, I derive from it the doctrine of equality of all creatures on earth and it should satisfy the cravings of all philosophical communists.

Attributes of a steady minded sage, by Shri Mrityunjayanand

admin — Mon, 01 Jun 2009 00:00:37 +0000

The Bhagwad Geeta is a seed scripture for all of mankind, as Sri Krishn has preached to Arjun about almost all the necessities needed for a seeker traveling on the path of true spiritualism. A few of the questions have been raised by Arjun himself to get his doubts clarified and almost all the remaining important factors are projected by Sri Krishn and answered in full length by him with metaphysical details for obtaining true knowledge. With a doubt in his mind, Arjun has asked Sri Krishn to let him know about the mark of the man who has attained the state of true meditation and equanimity of mind; how does such man with firm discrimination speak, sit, and walk? We will discuss these same questions in detail as preached by Sri Krishn in Bhagwad Geeta.

That Soul which has resolved his doubts is in the state of Samadhi or perfect absorption of thought in the Supreme Spirit, the one worthy object of meditation. One who has achieved even-minded discrimination by identification with the eternal essence, which has neither a beginning nor an end, is said to be in the state of abstract contemplation of the nature of the Supreme Spirit. Arjun asked Sri Krishn for the qualities of the person with a mind of equanimity engaged in such contemplation. How does a man with steadfast wisdom speak? How does he sit? What is his gait? Arjun has thus asked four questions.

Answering his questions, Sri Krishn preaches to Arjun that a person is then said to be steadfast in mind when he has renounced all the desires of his mind and achieved contentment of the Self through the Self. When a man has renounced all his desires and achieved his Soul’s contentment through the contemplation of his Soul, he is said to be a man of firm discernment. This Self is apprehended only through complete abandonment of passion. The sage who has viewed the ineffable beauty of his Self and found perfect satisfaction in him is the man with a steady judgement.

Sri Krishn adds that he is indeed a steady-minded sage who is unmoved by sorrow and indifferent to happiness, and who has overcome his passion, fear and anger. He whose mind is untroubled by bodily, accidental, and worldly sorrows, and who has rid himself of desire for physical pleasures, and whose passions, fear, and anger have been subdued, is the sage with discrimination who has achieved the culmination of spiritual disciplines. Sri Krishn then points out other qualities of this saintly man.

He says further that such man has a steady mind who is entirely free from attachment and who neither gloats over success nor abhors failure. That man has a firm wisdom who is totally free from infatuation and who neither welcomes good fortune nor repudiates misfortune. That alone is auspicious which draws a Soul to the being of God, whereas that which pulls the mind to temptations of the material world is inauspicious. The man of discrimination is not too happy in favourable circumstances and he also does not scorn adversities, because neither is the object which is fit for attainment different from him nor is there for him any evil that may sully the purity of his mind. That is to say that he has now no need for further striving.

Sri Krishn adds that as a turtle pulls in its limbs, this man reins in his senses from all objects, and then he truly has a steady mind. When a man pulls back his senses from all sides and restrains them within his mind like a turtle pulling its head and feet within its shell, his mind is steady. But it is only an analogy. As soon as the turtle knows that the danger is gone, it again expands its limbs. Does a man of steadfast wisdom also, in the same way, let his senses loose after restraining them, and resume enjoyment of worldly pleasures?

Sri Krishn says that while objects of sensual pleasure cease to be for the man who withdraws his senses from them, his desire for these objects yet remains; but the desires of the man of discrimination are completely erased by his perception of God.

The objects of sense come to an end for the man who has rejected them because his senses no longer perceive them, but his desires yet survive. The feeling of attachment lives on. But the passions of the yogi, the doer of selfless action, are annihilated by his perception of the ultimate essence that is God. The accomplished, or enlightened, sage does not, like the turtle, re-extend his senses to objects which are pleasing to them. When once his senses have shrivelled, all the influences and impressions (sanskar) he has carried with him from a previous existence are irrevocably dead. His senses do not then return to life. By apprehending God through the observance of the Way of Selfless Action, even the attachments to objects of sensual pleasure become extinct. Force has often been a feature of meditation, and by its use seekers rid themselves of objects of sense. But thoughts of these objects persist. These attachments are brought to an end only with the perception of God and never before that, because before this stage residues of matter persist. Sri Krishn means precisely the same when he proclaims that although a man’s association with objects of sense ends when he restrains them from reacting to these objects, he is rid of desire for these objects only when he knows his own Self as the identical God through meditation. So we have to act until we have achieved this perception. Goswami Tulsidas has also said that at first there are passions in the heart, which are swept away only by true devotion to God.Sri Krishn speaks about how difficult it is to withdraw the senses from their objects. He says:

“O son of Kunti, men ought to subdue their senses which seize forcibly even wise and striving minds, and devote themselves to me with perfect concentration, because only that man’s mind is unwavering who has achieved control of his senses.”

Mutinous senses ravish even discerning and active minds, and undo their steadiness. So with full control over his senses, equipped with yog and devotion, Arjun should find shelter in God, of whom Sri Krishn is an incarnation, for that man alone has a firm mind who has subdued his senses. Here Yogeshwar Krishn explains what ought to be prevented in the course of worship, as also the components of spiritual seeking which it is the duty of men to undertake. Restraint and prohibition alone cannot subdue the senses. Along with negation of senses there must also be incessant contemplation of the desired God. In the absence of such reflection, the mind will be preoccupied with material objects, the evil consequence of which we see in the words of Sri Krishn himself.

He adds further that they whose thoughts are of sensual objects are attached to them, attachment gives rise to desires, and anger is born when these desires are obstructed. The feeling of attachment persists in men who have yet got over their concern with the objects of sense. Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire. And what does the feeling of anger give rise to? Sri Krishn preaches:

“Delusion is born from anger, by which memory is confused; confusion of memory undermines the faculty of discrimination and, when discrimination is lost, the seeker deviates from the means of absolution.’’

Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Remembrance is shaken by delusion, as it happens with Arjun. Sri Krishn says again that in such a state of mind one cannot determine wisely what to do and what not to do. Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God. Here Sri Krishn has emphasized the importance of cultivating unconcern with sensual objects. The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode-by which his mind may be enabled to be one with God. The mind is drawn to sensual objects when the discipline of worship is relaxed. Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment. The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits. Advent of desire is inimical to wisdom. Steady contemplation is, therefore, a necessity. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory. However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced, when taken up again, it resumes from the same point at which it was discontinued. This is the fate of the worshipper who is attached to sensual objects. But what is the lot of the seeker who has mastered his mind and heart? Sri Krishn adds:

“But that man achieves spiritual tranquility who has mastered his mind and who remains unaffected by sense-objects although he may be roaming amidst them, because his senses are properly restrained.”

Possessed of the means of spiritual realization, the sage who has experienced an intuitive perception of the identity of Self and the Supreme Spirit achieves the state of the most sublime peace, because he has subdued his senses, and therefore remained untouched by their objects even though he may be wandering in their midst. No prohibitions are needed for such a man. There is for him nothing unpropitious anywhere against which he should fight and defend himself. There is also for him no good for which he should yearn.Sri Krishn says that after realizing the ultimate repose, all his (the seeker’s) sorrows disappear, and the blissful mind of such a man quickly grows in firmness. Blessed with a vision of God’s ineffable glory and his divine grace, all the worshipper’s griefs-the temporal world and its objects which are the abode of all sorrows-vanish and his power of discrimination grows strong and steady. Hereafter, Sri Krishn dwells upon the lot of those who have not achieved the saintly condition. He says that a man without spiritual accomplishment has no wisdom nor true faith, and a man without devotion knows no peace of mind. Since happiness depends on peace, how can such men be happy?”

A man who has not undertaken meditation is devoid of selfless action oriented wisdom. This impoverished man is even deficient in the feeling of devotion to the all-pervading Spirit. How can such a mad, without an awareness of the Self within and the God without, be at peace? And how can he, without peace, experience happiness? There can be no devotion without knowing the object of devotion and knowledge comes from contemplation. Without devotion there can be no peace and a man with a disturbed mind cannot experience happiness, much less the state of changeless, eternal bliss. He says that for, as the wind captures the boat on water, just so even one of the senses, that roam amidst objects of their gratification and with which the intellect dwells, is strong enough to sweep away the discrimination of one who is unpossessed of spiritual attainment. As the wind drives a boat far away from its destination, even one out of the five senses roving amongst objects perceived by the intellect can get hold of the man who has not undertaken the task of spiritual quest and discipline. Therefore incessant remembrance of God is essential. Sri Krishn again dwells upon the importance of action-oriented conduct.

Sri Krishn further says,” Therefore, O the mighty-armed (Arjun), the man who prevents his senses from straying to objects has a steady discrimination.”

The man who restricts his senses from being drawn to their objects is a man of steady wisdom. “Arm” is a measure of the sphere of action. God is called “mighty-armed” (mahabahu), although he is bodiless and works everywhere without hands and feet. The one who becomes one with him or is inclined to him and is on the way to his sublime splendour is also therefore, “mighty-armed.” That is the significance of the use of this epithet for both Sri Krishn and Arjun.

He preaches that the true worshipper (yogi) remains awake amidst what is night for all creatures, but the perishable and transient worldly pleasures amidst which all living creatures stay awake are like night for the sage who has perceived reality. The transcendental Spirit is like night for living beings because he can be neither seen nor comprehended by thought. So he is like night, but it is in this night that the spiritually conscious man remains awake because he has seen the formless and known the incomprehensible. The seeker finds access to God through control of senses, peace of mind, and meditation. That is why the perishable worldly pleasures for which living beings toil day after day is night for God’s true worshipper. The sage alone, who beholds the individual Self and the Universal Self and is indifferent to desire, succeeds in his enterprise of God-realization. So he dwells in the world and is yet untouched by it. He says that as the water of the many rivers falls into the full and ever constant ocean without affecting its tranquility, even so the pleasures of sense merge into a man of steady discrimination without producing any deviation, and such a man attains to the state of the most sublime peace rather than yearn for sensual enjoyment. He adds that the man who has renounced all desire, and who conducts himself without ego, arrogance, and attachment, is the one who achieves peace. Men who have given up all desire, and whose actions are entirely free from the feelings of I and mine, realize the ultimate peace beyond which there is nothing to strive for and achieve.Sri Krishn finally concludes:

“Such, O Arjun, is the steadfastness of the man who has realized God; after attaining to this state he subdues all temptation and, resting firmly in his faith, with his death he continues in this state of rapture of the union of his Self with God.’’

Such is the state of one who has realized God. Rivers of temporal objects merge into these ocean-like sages who are endowed with self control and an intuitive perception of God.

Shri Mrityunjayanand is a disciple of most revered Swami Adgadanand ji and is fully committed to the universal promotion of the message of Bhagwad-Geeta. You can contact him at mrityunjayanand@hotmail.com.

Thoughts of a College Student, by Amanda Varanasi

admin — Fri, 01 May 2009 07:13:43 +0000

“We cannot live for ourselves alone. Our lives are connected by a thousand invisible threads, and along these sympathetic fibers, our actions run as causes and return to us as results.”

-Herman Melville

“It is well to give when asked, but it is better to give unasked, through understanding.”

-Khalil Gibran

I have been attending Hindu Swayamsevak Sangh shakha since I was twelve years old. We’ve heard it said before, but it’s common knowledge that children just don’t understand the importance of going to shakha when they are little. I know I didn’t. In my imagination, it was simply a place to play with other children on a weekly basis. I was told that it would help me keep in touch with my Hindu culture. As I got older, however, I realized that it was a little bit more than these simplistic generalizations. According to the HSS website, the goal of having weekly meetings in the form of shakhas is to “organize the Hindu community in order to preserve, practice and promote Hindu ideals and values.” I understood that as I entered my teenage years. I understood that the point of going to shakha, family camps and Sangh Shiksha Vargs was to develop characteristics that would enable me to be proud of my Hindu culture and be a leader in society. Somehow, as I became a young woman, I found myself wanting to get involved more and more, and I no longer needed to go to shakha at anyone’s insistence. I wanted to make a difference.

But then I entered college, and the game plan unintentionally changed. I am now in my second year at UCLA, a neuroscience major, and I have not been regularly going to shakha for the past couple years. There are many explanations for this—I was living away from home, there was no shakha near by my campus, my classes are harder, but excuses are excuses. Sure, whenever I went home for a visit I would try to attend utsavs, but only if it fit my schedule. I knew that entering college was the beginning of a new chapter in my life, and shakha now had a diminished role. I didn’t even bother too much about this new development, because in my mind, there was nothing I could do about it anyways. But I should have known better, and attending the Southern California Yuva Sangam on April 11^th, 2009 at San Diego State University has rejuvenated me, transforming my passive apathy into passionate activism. Perhaps it may be useful to read my thoughts on the Yuva Sangam with the following picture in mind. I was not simply a college student who had just gotten out of touch with Sangh. Rather, I was a student, thrust in the chaotic, unpredictable, fast-paced environment of college, my beliefs challenged, trying to find out who I really was, what I really stood for and what path I should take in my life amidst people who all seemed sure that they held the right answers. I found myself lost, standing at a road with too many forks, unable to differentiate the right from wrong. I was desperate for answers, for some sort of sign that would lead me in the right direction. Little did I know that sign would come in the form of a Yuva Sangam.

Two years, ago, before the first week of college, some told me that the college years would be some of the best years in my life. Others said it would give me a chance to learn what it really felt like to be independent. But the advice that I hold most true today came from my mother, who told me that I would meet many different types of people in college, and that no matter who my friends were or what my major was, to always remain true to the beliefs I grew up with. At the time, it seemed along the lines of the parental advice I got on a daily basis, nothing I didn’t know already. It seemed like common sense to me.

So enter the college scene. It was amazing. UCLA was vibrant, it was fresh, and I felt like I belonged. I stayed away from the usual college vices we all hear about. I was lucky enough to find friends who I felt comfortable with. I loved my classes, and signed up for extracurricular activities that would keep me busy and ensure I got the best college experience possible. I had found my niche.

But one college vice crept up on me. I hadn’t even realized it had for a long time. It was the ego mentality. The “I have to study because I want to do well in school so I can be something important in life” mentality. I was surrounded by competitive, Type A students who were only making me stress out more. The petty drama—be it about friends, about grades, about boys—that is synonymous with crazy college students did not help either. So I found myself questioning whether I really knew what was right for me. Everyone seemed to know what they wanted to do with their lives, what they had to do to get there, and I began to believe that the goals I had been working towards to didn’t seem good enough to be on par with everyone else’s. I wasn’t enjoying the college experience as much as everyone else was anymore.

I had heard about Yuva Sangams for a long time, but I was never old enough to go to one. And because I felt on the outside looking in at the warm environment that is Sangh, I figured I should go to my first one with an open mind. I figured it would be the best opportunity I could get in order to reintroduce my mind to the Sangh philosophy that I seemed disconnected with for such a long time.

From the minute I entered through the door, the familiarity seeped into my system, making me feel comfortable even though I was in a room filled with individuals I had never met before. It was the fact that we were all part of Sangh, one organization I knew wouldn’t discriminate against anyone because they studied for x number of hours or took this many units. We were simply all Hindus. The easygoing atmosphere, the joking around, the friendly competition that came with the khel, instantly made me feel relaxed. It was the charcha session that made me realize how much I had been missing. The talk of how much we as Hindus had contributed to the world and what we can do using what we have learned from going to shakha to better the society we live in was the sign I had been looking for. I needed to do a better job implementing the Hindu philosophy of living life, something I had done so well as a child, but was struggling with as a college student. The fact is, in college, we are given many paths to take. For those who have a strong foundation with who they are and what they want to be, the right path immediately is clear. But I got overwhelmed with all the choices I had to make all on my own. The strong foundation that shakha had given me as a child was crumbling because I unknowingly had shifted my priorities and that left shakha nowhere near as important as it should have been.

What really made me realize how easy it should have been for me to choose the right path in college was the talk about Sewa. I was enraptured by the work that Sewa International had been doing in the past and what they are doing now. I was inspired by the service everyone involved with the Bhutanese refugees was doing—be it simply visiting them or donating clothes. It gave me a good feeling in my heart, knowing that I was part of an organization that prided itself with helping others. But even more so, I felt like I should be doing more to help others as well. That I needed to stop getting overwhelmed and hiding beneath the ego mentality and with an open heart and mind help others who needed it. I needed to implement the morals I had grown up hearing from my mom—that service to humanity is service to God. And all it took was going to one Yuva Sangam to reawaken a dormant optimist that was hidden deep underneath layers of stress and tension. This is why I am promising myself that one summer I will apply to the Yuva for Sewa program and dedicate a few months to going to India and serving any project that is given to me through this program. This is why I will be more active in doing activities that hold no other purpose other than to be a good Hindu and citizen in this society. The Hindu way of life was the way to live. As the generation of the future, it is up to us to never be apathetic, and to believe that our Hindu faith is a strong basis to positive changes in the society we live in. All it took was one Yuva Sangam for me to realize that.

Amanda is a student at University of California, Los Angeles. She is studying neuroscience.

“Arise Awake and Stop not till the Goal is Reached!” by Sai Santosh Kolluru

admin — Fri, 01 May 2009 07:12:45 +0000

As the great Gujarati poet Narasinh Mehta said in Vaishnava Janato, “Par-dukhkhe upkaar kare toye, man abhimaan na aane re,” meaning, “He who is a Vaishnava (devotee of Ram and Krishna) does good to others, especially to those who are in misery; such a person does not let pride enter his mind.” Those who think and transform their thoughts into action for the betterment of society truly make this world a better place. However, this work should be approached as Seva; it is the action that is necessary and important, not the fruit of the action.

Being a Hindu, the principle of Seva has always been an integral part of my upbringing. My parents taught me to show the utmost respect toward others, be dedicated to the work ahead, and be a person of good thoughts and deeds. As universal as these principles are, not everyone my age seems to understand the importance of service. As dedicated as we are to our schoolwork in pursuit of the perfect job, car, house, etc., we tend to overshadow the main goal which is, in my opinion, the advancement of the human civilization, advancement in terms of leading proper, meaningful lives. What good is the technology we build today if it’s not built with the right intention or purpose? The result of what we create is only as good as the intention we create it with. This means that it is vital to do everything without attachment toward the result. Like Mahatma Gandhi said, “You have to do the right thing. It may not be in your power, may not be in your time, that there’ll be any fruit. But that doesn’t mean you stop doing the right thing. You may never know what results come from your action. But if you do nothing, there will be no result.” Unknowingly, this was how I discovered the level of impact I have personally made on many Bhutanese refugees.*

When I started two months ago, I was just a one-man army eager to help better some aspect of the refugees’ lives. As I visited them every weekend, every visit made me that much closer to them, gave me that much more reason and value for what I was doing. I began to realize that many of them, very capable of attaining a high level job with a sustainable income, had no idea which direction to take in terms of pursuing an education. Hard working, determined to make something out of their new lives, many of them approached me to help them enroll in a local college. Already seeing that this was what I should focus on and with the suggestion of Dr. Agrawal and Sreenath, I decided that instead of going home for spring break I was going to stay on campus to work with the Bhutanese youth. During my 10 day spring break, I alternated my meetings with the Bhutanese youth at West Park and Cleveland Heights in Cleveland, working with them one-on-one to try to understand their concerns and assess their academic situation. Project Vinaya Vidya was the title I gave the project, with “Education is necessary to turn knowledge into Power” as its subtitle. In addition, during these 10 days I spent time with many of them finding out their level of education, their academic interests, current position, and future goals. With this information I designed a college level resume for each one of them that they could use to provide straight-forward information to college counselors. In addition to educating them about the college application process, I also spent a few days sitting with the younger kids tutoring them in math, reading comprehension, and chemistry, motivating them to work hard and keep up their grades. Archimedes once said, “Give me a level long enough and a fulcrum on which to place it, and I shall move the world.” Even though it might take one person to inspire and motivate the world, it takes a whole group of people with a common goal to use such inspiration and motivation to make a difference.

At the end of my 10 day “Vistarakship,” an event was organized to promote two projects: Project Vinaya Vidya and Project Mitralaya. Project Vinaya Vidya started off with a Saraswati Pradana through which we prayed that nothing would stop this new generation of Bhutanese-Americans in their goals and endeavors. Then I gave a presentation that primarily focused on the American education system and what those who are in high school, and those who already have three-year degrees from back home need to do in order to enroll in college. In addition, we had the local Cuyahoga Community College counselors come in and give a presentation on their own programs, including placement tests, foreign student transcript evaluation, financial aid, career counseling programs, and primarily the education system. After this, Professor Sreenath of the EECS Department at Case Western gave a presentation about enrolling in vocational, associate degree and four year colleges. exhorting the youth to think five and 10 years into the future while acknowledging the immediate needs of survival. At the end of the event, I gathered all the Bhutanese youth I worked with over the spring break to meet the final goal of the entire project: enroll them into a local community college. I spent about two hours sitting with each of them and going over the application for the community college with the help of a few volunteers I gathered a few days earlier. I described to them the next steps we would be following after the initial enrollment. Currently, most of the youths’ transcripts are being evaluated; as soon as this is done we will be working on financial aid and going over the importance of FAFSA. Many of the students will be enrolling either late summer and/or early fall.

Through this entire process, what has kept me motivated and focused on helping these students is the Bhagavad Gita. During the thirty minute ride to visiting the refugees, I read the Gita trying to understand why I do, what I do. When one considers work as divine service (“To serve Humanity is to Serve God”), one can do it anywhere, at any time. Doing Seva is uplifting yourself, your people and your world. It is a practice that feeds us spiritually and awakens us to the greater truth of our own being. Self-realization, Atma Jnana, is the knowledge of one’s self, knowing that one’s body is only his or her material existence but whatever he or she does, their soul endures and it is that soul that is atomic in its nature. Doing such Seva enriches, nourishes, and rejuvenates the inner-self, making one realize the importance of one’s work in every aspect of their life.

Seeing the success of what I have accomplished in less than four weeks and the impact I have made without any expectations, I wanted to expand my service work beyond what I individually was doing. During the Vinaya Vidya event many of the volunteers present there have seen the power that philanthropy can do therefore; motivating them through such an event gave me a reason to start something big. With the advice of Dr. Sreenath and motivation of Dr. Agrawal, I created the Case Western Chapter of Hindu YUVA, Youth for Unity, Virtues, and Action. The goal of this student organization is to raise awareness through Hindu culture, principles, and values by promoting philanthropic work for the development of the Case community and the local Cleveland area. In addition to the main goal of spreading philanthropy, CWRU Hindu YUVA also promotes the importance of promoting Hindu culture among the general body in order to preserve the culture and traditions in terms of understanding the meaning behind Hindu slokas, mantras, philosophy, and so on. Such an establishment is important because as a new generation of Hindus born and brought up in the United States, we are responsible for continuing the culture, the ‘sampradayas,’ the values, and the principles given to us by our immigrant parents who want nothing but the conservation of our invaluable roots because your roots are what give you the identity of who you are. Various events are planned in the fall through which CWRU YUVA will work towards hosting more events like Vinaya Vidya in collaboration with local student organizations that want to spread philanthropy expanding the scope of doing Seva on a bigger scale. Personally, my quest to spread peace has just begun. As Swami Vivekananda would say, “You cannot help anyone, you can only serve.” Arise Awake and Stop not till the Goal is Reached!

*For more information about the Bhutanese Refugee Empowerment project, please visit www.sewausa.org.

Hinduism – Religion or Dharma?, by Sunil Tuppale

admin — Fri, 01 May 2009 07:06:41 +0000

Growing up in Bharat, I have always heard people proclaiming, “All Religions are the same and they teach the same thing.” Elders, teachers, great men of Bharat, leaders and intellectuals, all of them have been drumming the same tone. Naturally I believed in it until I could think for myself. I have seen that it is only in Bharat that one hears the above expression. I have lived in the West for quite some time and I must say I haven’t seen any staunch Christian say the same. I have seen that practicing Christians believe that they alone are right in their beliefs and everyone else who is not a Christian has no chance of being saved. The same goes for Muslims. I have some Muslim friends who are pious and committed to Islam. But they are sincere in their belief that they alone are the chosen people and that they have the last word on Religion, Truth, God and that all non-Muslims are doomed.

It made me wonder why are Hindus so keen on speaking for the other religions? I have heard Hindus eagerly quote the mantra from the Rig Veda “Ekam sad vipra bahudha vadanti” to mean that truth is one and that truth is called as Allah or Jesus by different religions. They don’t quote the entire mantra. They quote only a fourth of the mantra. The entire mantra is:

Indram mitram varunam agnim ahuhu

atho divya sa suparno garutman

ekam sad vipra bahudha vadanti

agnim yamam matarisvanam ahuhu (Rigveda 1.164.46)

‘They hail him as Indra, Mitra, Varuna, Agni or the Divine Garuda.

Truth is one and the Wise ones refer to the truth by different names as

Agni, Yama, and Matarisvan.’

To use this verse to say that all religions are the same is a blatant misuse of the profound verse. To say all religions are the same, one must have studied deeply all the different religions. I have seen that people who claim that all religions are the same have rarely studied other religions. They are just parroting that statement they heard from someone and it is not a conclusion that they arrived at by their own study, understanding and conviction. Also I wish to raise a fundamental question. Is Hinduism also a religion like Christianity and Islam? Why should we consider religions on par with Hinduism?

Before I begin, I want to decipher the word religion. A word means one thing in one part of the world whereas in another part of the world, the same word means something totally different. Take the instance of the word secularism. In the West it means the separation of the Church and the State. Where as in Bharat, the definition of secularism is “Sarva Dharma Sama Bhava” which means all religions will be considered equal and given equal preference. Thus the meaning of secularism is totally distorted in Bharat. And particularly secularism in the current context implies animosity towards anything Hindu.

What does the word religion connote in the Western world? It connotes that a religion should be monotheistic. In other words they should believe in One God. It should have a Prophet and that Prophet is reckoned to have been the person who started the religion at a particular point in history. So the three main religions we have are Judaism, Christianity and Islam. Of course there are other religions like Zoroastrianism, Shintoism, Bahai, and so on. But for the purpose of this discussion let us consider the monotheistic religions, particularly Christianity and Islam because they are the only two religions aggressively competing for converts. The rest of the religions are non-converting and therefore non-aggressive and non-invasive. Judaism is a non-converting religion. In other words, you can’t convert to become a Jew. Either you are born a Jew or you are not a Jew. But Christianity and Islam thrive on conversion. In fact they feel that if they don’t convert, their statuses are in peril. So they have perfected the art of conversion. Another feature of monotheistic religions is that they all believe that this One God, whom they claim created the world, is located up in Heaven. And all the monotheistic religions have a ‘Day of Judgment.’ In the cases of Christianity and Islam in particular, the theology is imposed so strongly that people are told that if one doesn’t accept their doctrines, one would have to be punished with eternal damnation and all believers of the respective doctrines would go to Heaven and stay with God forever. That is what is meant by the word salvation. They all believe in one birth and you have to proclaim your faith and adherence to the particular doctrines of your faith in this birth or you will burn in the eternal pit fire of hell. And there is no chance of redemption.

In the East, the word religion has a different sense all together. We call it Dharma. There is no English equivalent for the word Dharma. It is loosely translated as religion. But it is definitely not religion in the Western sense. Hinduism is Sanatana Dharma. Sanatana means timeless, meaning there was never a time when it was not. Dharma is a profound word.

It is also called Vaidika Dharma because it is based on the Vedas. The Vyakhya (elaboration) of Dharma is “Dharyate iti Dharma.” That which upholds everything is Dharma. There is a Cosmic order in the Universe. That order is manifest as everything in this Universe. That which holds this vast and wonderful universe with all its millions of stars, galaxies, planets with all the things and beings in harmony is this Rita, the Cosmic order. The Cosmic order includes the physical, physiological, psychological and spiritual order. All these are the manifestations of Bhagavan. For Hindus, Bhagavan (The Lord) is present in the form of the Cosmic order. In fact Bhagavan is never separate from this Universe. The Shastras (scriptures) say that all that is here is Bhagavan. “Isavasyam idam sarvam” meaning Bhagavan pervades everything like Akasha (space). Nothing is separate from Akasha. The Creator and the created are non-separate like the spider and the web, like the dreamer and the dream.

That which holds this Rita, this cosmic order is Dharma. So to me, Dharma is a way of life, values of life and expression of life that is in keeping with the vision and understanding of Isavasyam idam sarvam. Being committed to Dharma means having this grand vision of life that all that is there IS Bhagavan and expressing that vision and understanding through our thoughts, words and deeds. That in essence constitutes a Dharmic life. A Dharmic person never goes against the Natural Cosmic Order. Why? Because if I rub against the order, I will get rubbed in the process. If I hurt somebody, I may get away from man made laws because my brother in law is in the Police Department, but I will not be able to escape from the Cosmic law. It is this sense of Dharma that should be the basis of all our endeavors. I should not hurt anybody or anything because I don’t want to be hurt and also by hurting anything or anybody I am hurting something of which I am a part. I should not steal because I don’t want anybody to steal from me. The Mahabharatha speaks of a time when Dharma ruled the world when it says,

Na Rajyam Naiva Rajasit Na Dando na ca Dandikaha

Dharmenaiva Praja Sarvaha Rakshantisma Parasparam

The verse above means that there was a time long ago where there was no Kingdom nor a King and no punishments nor a person who would administer punishments. Everybody protected each other with a sense of Dharma. In other words, Dharma was the protector of the people. Everybody acted according to Dharma. So that is our notion of Dharma.

Secondly, our Dharma was not founded by an individual Prophet like the Monotheistic religions. Bhagavan Krishna or Bhagavan Rama did not start our Dharma. They were born into our Dharma. They were born as Vaidikas. I have had a few people in the West ask me when our ‘religion’ started. I would respond to them saying that the question is like asking, “When did Physics start?” Did the laws of Physics start on a particular day? Isn’t it that the laws of Physics have always been there as long as this creation has been? Similarly, our Dharma has always been throughout the myriad cycles of manifestation (Shristi) and dissolution (Pralaya). So it is not that our Dharma originated at some particular point in History. Hence it is called Sanatana. It has always been there. It was manifested by Bhagavan at the time of Shristi and it becomes unmanifest at Pralaya.

Thirdly, our concept of Heaven is not where you go and stay permanently. Our Shastras tell us that heaven is a temporary place one goes to enjoy the fruits of one’s good Karmas (Punyas). It is said “Kshine Punye Martya Lokam Vishanti.” After ones Punyas are exhausted, one will have to go back to Martya loka or the earth where one gets another chance to work for Moksha (liberation from cycle of births and deaths) which is not salvation. Salvation means you are condemned and then you need to be salvaged. Our scriptures do not consider us as condemned. It refers to us as “Amritasya Putraha” meaning immortal children. Moksha is the outcome of Self Knowledge.

Dharma doesn’t divide humanity into believers and infidels as religions do. We also have amongst us those who are Nastikas. Nastikas are those who don’t accept the Vedas as a valid means of knowledge. The Nastikas include the Baudhas (Buddhists), Jainas (Jains) and Charvaks (materialists).

Vaidika Dharma recognizes that all forms of worship of the Lord to be true as elucidated in the Rig Vedik Mantra above. Since the Lord is not separate from this Universe, we can invoke the lord in any form. Pushpadantacharya’s Shiva Mahimna Stotram says, Ruchinam Vaichitryat Ruju Kutila Nana Patha Jusha Nrinam Eko Gamya Tvam Asi Paya Samarnavaiva.

According to ones disposition, one takes to a form of worship or a path of Sadhana (Spiritual Practice) which may be direct or meandering and all those paths are valid as long as they are ultimately the worship of Bhagavan which in turn leads us to Atma Gyan or Self Knowledge.

Bhagavan also says in the Bhagavad Gita, “Ye Yatha Mam Prapadyante, TansThataiva Bhajamyaham” (Ch 4 Verse 11), which means. “In whatever form people worship me, in that form I respond to the devotees and bless them.” That is why we have so many forms. We can invoke and worship the lord in whatever form we wish to, according to our taste and disposition. And we are not idol worshippers as the others like to accuse us. We are Bhagavan worshippers. We worship Bhagavan in the idol. So we have all the different panthas (paths) each specializing in the worship of Bhagavan in one form or the other. Thus we have the six main recognized forms of worship according to Bhagavan Bashyakara Acharya Shankara which includes Shaiva (worshippers of Bhagavan Shiva), Shakta (worshippers of Bhagavathi or Goddess), Vaishnava (worshippers of Bhagavan Vishnu), Ganapathya(worshippers of Bhagavan Ganapathy), Kaumarya (worshippers of Bhagavan Karthikeya) and Saurya(worshippers of Bhagavan Surya). Many forms of worship are of recent origin and we accept them also as long as they lead us to the Knowledge of the Atma (Self).

Above all, Dharma cannot be imposed. It can be revealed or taught, but never imposed by force. Again, to quote from the Mahabharatha, ‘Dharmasya Tattvam Nihitam Guhayam’ which means the expression of Dharma comes from within a person. It can never be imposed. Religions are almost always imposed on people either by lure or by force.

So when you consider these, it is not difficult to recognize the profound differences between religions and Dharma. How can we consider Hindu Dharma as a religion? How can we accept that Dharma and religions are the same? People who claim that All religions are same are ignorant of religions as well as of Dharma. I would like to say that there may be many religions, but there is only one Dharma and that is the Sanatana Dharma or Vaidika Dharma or Hindu Dharma. We are belittling this Dharma by calling it religion or even worse, calling it faith. Religion when elaborated properly according to the Western concept turns out to be dogmatic and cannot be accepted as valid or cannot be compared to Sanatana Hindu Dharma which is vast, profound and timeless.

Acknowledgements

“Foundations of Dharma” – Shri Swami Iswarananda Giri

“What is Hinduism?” – Shri Swami Dayananda Saraswathi

“Hindu view of Christianity and Islam” – Shri Ram Swarup

“Defence of Hindu Soceity” – Shri Sita Ram Goel

Sunil is an IT Professional working for a State Agency in South Carolina. He is a student of Hindu Dharma with a deep and abiding interest in Hindu History. He was deeply influenced by the writings of Shri Sita Ram Goel and Shri Ram Swarup.

Humanity Of Paramhansa Yogananda, by Mahendra Mathur

admin — Fri, 01 May 2009 07:05:44 +0000

Power of Thoughts

We are what we think we are. The habitual inclination of our thoughts determines our talents and abilities, and our personality. Thus, some think they are writers or artists, industrious or lazy, and so on. What if you want to be something other than what you presently think you are? You may argue that others have been born with the special talent you lack but desire to have. This is true. But they had to cultivate the habit of that ability some time — if not in this life, then in a previous one. So whatever you want to be, start to develop that pattern now. You can instill any trend in your consciousness right now, provided you inject a strong thought in your mind; then your actions and whole being will obey that thought. So wrote Paramhansa Yogananda.

Life of Yogananda

Paramahansa Yogananda, born Mukunda Lal Ghosh was a yogi who introduced many westerners to the teachings of meditation and Kriya Yoga through his book, Autobiography of a Yogi.

He met his guru, Swami Sri Yukteswar Giri, in 1910, at the age of 17. He describes his first meeting with Yukteswar as a rekindling of a relationship that had lasted for many lifetimes: “We entered oneness of silence; words seemed the rankest superfluities. Eloquence flowed in soundless chant from heart of master to disciple. With an antenna of irrefragable insight I sensed that my guru knew God, and would lead me to Him. The obscuration of this life disappeared in a fragile dawn of prenatal memories. Dramatic time! Past, present, and future are its cycling scenes. This was not the first sun to find me at these holy feet!”

In 1915, he took formal vows into the monastic Swami Order and became ‘Swami Yogananda Giri.’ In 1917, Yogananda founded a school for boys in Dihika, West Bengal that combined modern educational techniques with yoga training and spiritual ideals. A year later, the school relocated to Ranchi. This school would later become Yogoda Satsanga Society of India, the Indian branch of Yogananda’s American organization.

In 1920, he went to the United States as India’s delegate to an International Congress of Religious Liberals convening in Boston. That same year he founded the Self-Realization Fellowship to disseminate worldwide his teachings on India’s ancient practices and philosophy of Yoga and its tradition of meditation. For the next several years, he lectured and taught on the east coast and in 1924 embarked on a cross-continental speaking tour. Thousands came to his lectures. The following year, he established in Los Angeles, California, an international headquarters for Self-Realization Fellowship, which became the spiritual and administrative heart of his growing work. Yogananda was the first Hindu teacher of yoga to make his permanent home in America, living there from 1920-1952.

On March 7, 1952, he attended a dinner for the visiting Indian Ambassador to the U.S., Binay Ranjan Sen and his wife at the Biltmore Hotel in Los Angeles. At the conclusion of the banquet Yogananda spoke of India and America, their contributions to world peace and human progress, and their future cooperation, expressing his hope for a “United World” that would combine the best qualities of “efficient America” and “spiritual India.” As he ended his speech, he read from his poem My India, concluding with the words “Where Ganges, woods, Himalayan caves, and men dream God—I am hallowed; my body touched that sod.” At the very last words, he slid to the floor, dead from a heart attack. Kriyananda wrote that Yogananda had once stated in a lecture, “A heart attack is the easiest way to die. That is how I choose to die.

His Teachings

One must never give up hope of becoming better. A person is old only when he refuses to make the effort to change. That stagnant state is the only “old age” I recognize. When a person says again and again, “I can’t change; this is the way I am,” then I have to say, “All right, stay that way, since you have made up your mind to be like that.”

No matter what his present state, man can change for the better through self-control, discipline, and following proper diet and health laws. Why do you think you cannot change? Mental laziness is the secret cause of all weakness.

Everyone has self-limiting idiosyncrasies. These were not put into your nature by God, but were created by you. These are what you must change — by remembering that these habits, peculiar to your nature, are nothing but manifestations of your own thoughts.

The spiritual man conquers wrath by calmness, stops quarrels by keeping silence, dispels inharmonic by being sweet of speech and shames discourtesy by being thoughtful of others. There is no more liberating action than sincerely to give people kindness in return for unkindness.

At death, you forget all the limitations of the physical body and realize how free you are. For the first few seconds there is a sense of fear — fear of the unknown, of something unfamiliar to the consciousness. But after that comes a great realization: the soul feels a joyous sense of relief and freedom. You know that you exist apart from the mortal body.

The consciousness of the dying man finds itself suddenly relieved of the weight of the body, of the necessity to breathe, and of any physical pain. A sense of soaring through a tunnel of very peaceful, hazy, dim light is experienced by the soul. Then the soul drifts into a state of oblivious sleep, a million times deeper and more enjoyable than the deepest sleep experienced in the physical body…. The after-death state is variously experienced by different people in accordance with their modes of living while on earth. Just as different people vary in the duration and depth of their sleep, so do they vary in their experiences after death.

Yoga is the art of doing everything with the consciousness of God. Not only when you are meditating, but also when you are working, your thoughts should be constantly anchored in Him. If you work with the consciousness that you are doing it to please God, that activity unites you with Him. Therefore do not imagine that you can find God only in meditation. Both meditation and right activity are essential, as the Bhagavad-Gita teaches. If you think of God while you perform your duties in this world, you will be mentally united with Him.

The Hindu masters taught that to gain the deepest knowledge one should focus his gaze through the omniscient spiritual eye (at the point between the eyebrows). Those who go deep enough in their concentration will penetrate that “third” eye and see God.

During deep meditation, the single or spiritual eye becomes visible as a bright star surrounded by a sphere of blue light that, in turn, is encircled by a brilliant halo of golden light. This omniscient eye is variously referred to in scriptures as the third eye, the star of the East, the inner eye, the dove descending from heaven, the eye of Shiva, and the eye of intuition.

If you contact God within yourself, you will know that He is in everyone, that He has become the children of all races. Then you cannot be an enemy to anyone. If the whole world could love with that universal love, there would be no need for men to arm themselves against one another. By our own Christ-like example we must bring unity among all religions, all nations, and all races.

So long as God’s children differentiate, “We are Indians and you are Americans; we are Germans, you are English,” so long will they be bound by delusion and the world divided. Much war and suffering and destruction will be prevented if we cease to emphasize differences and learn to love all without distinction or prejudice. Be more proud that you are made in the image of God than that you are of a certain nationality; for “American” and “Indian” and all the other nationalities are just outer coats, which in time will be discarded. But you are a child of God throughout eternity. Isn’t it better to teach that ideal to your children? It is the only way to peace: Establish the true ideals of peace in the schools, and live peace in your own life

I believe that if every citizen in the world is taught to commune with God (not merely to know Him intellectually), then peace can reign; not before. When by persistence in meditation you realize God through communion with Him, your heart is prepared to embrace all humanity.

I am neither a Hindu nor an American. Humanity is my race, and no one on earth can make me feel otherwise. Prejudice and exclusiveness are so childish. We are here for just a little while and then whisked away. We must remember only that we are children of God. I love all countries as I love my India. And my prayer to you is that you love all nations as you love America. God created a diverse world to teach you to forget your physical differences with other races; and, from the debris of misunderstanding and prejudice, to salvage your understanding and use it to make an effort to know Him as our one Father.

Therefore, my friends resolve that you will love the world as your own nation, and that you will love your nation as you love your family. Through this understanding you will help to establish a world family on the indestructible foundation of wisdom.

Follow the ways of God. Set a time apart each day to meditate on Him. When you commune with God, you shall feel toward everyone as toward your own. No one can ever make me feel he is not mine. All human beings are God’s children, and He is my Father.

Thomas Trahene

Not very different are the thoughts of the Sixteenth Century spiritual writer, Thomas Trahene, which follow.

Your enjoyment of the world is never right till every morning you awake in Heaven; see yourself in your Father’s place; and look upon the skies, the earth and the air as celestial joys; having such a reverend esteem of all, as if you were among the Angels. The bride of a monarch in her husband’s chamber hath no such causes of delight as you.

You never enjoy the world alright till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars; and perceive yourself to be sole heir of the whole world, and more than so because men are in it who are every one sole heirs as well as you. Till you can sing and rejoice and delight in God, as misers do in gold, and king in specters you can never enjoy the world.

Till your spirit filleth the whole world, and the stars are your jewels; till you are as familiar with the ways of God in all ages as with your walk and table; till you are intimately acquainted with that shady nothing out of which the world was made; till you love men as to desire their happiness with a thirst equal to the zeal of your own; till you delight in God for being good to all; you never enjoy the world. Till you more feel it than your private estate, and are more present in the hemisphere, considering glories and beauties there, than in your house; till you remember how lately you were made, and how wonderful it was when you came into it; and more rejoice in the palace of your glory than if it had been made today morning.

Yet, further, you did not enjoy the world alright, till you so love the beauty of enjoying it, that you are covetous and earnest to persuade others to enjoy it. And so perfectly hate the abominable corruption of men in despising it that you had rather suffer the flames of hell than willingly be guilty of their error.

The world is a mirror of Infinite Beauty, yet no man sees it. It is a Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not men disquiet it. It is the Paradise of God.

Quite different is the teaching in Surah 5.51: O you who believe! Take not the Jews and the Christians as Auliyâ, they are but Auliyâ’ to one another. And if any amongst you takes them as Auliyâ, then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrongdoers and unjust).

No wonder the conflicts between Muslims and the rest are unending. If the whole humanity imbibed the teachings of Yogananda on humanity the world could still become a Temple of Majesty as visualized by Trahene. Yogananda emphasized the underlying unity of the world’s great religions, and taught universally applicable methods for attaining direct personal experience of God.

Colonel Mahendra Mathur prematurely retired from the Corps of Engineers of the Indian Army in 1975 to build a highway in Tobago. Subsequently he was appointed Director of National Emergency Management Agency of Trinidad and Tobago before retiring in 1998. You can contact him at mmathur@tstt.net.tt>

Real concept of “Yogi” as preached in the Geeta

admin — Fri, 01 May 2009 07:04:37 +0000

Bhagwad Geeta is “Yog Shastra”.Sri Krishn has preached in length about all the possible metaphysical terms which are necessities of a seeker to know about while traversing on path of real spiritualism. He has very clearly defined the terms “Yog” and “Yogi” as well in details. He has preached Arjun in verse forty six of Chapter six:

tapasvibhyo ‘dhiko yogi
jnanibhyo ‘pi mato ‘dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna

“Since yogi is superior to men, who do penance, or men who follow the path of discrimination, or men who desire the fruits of action, O Kurunandan, you should be a doer of selfless action.”

A yogi, doer of selfless action, surpasses all ascetics, men of knowledge as well as those of action. So Krishn’s final counsel to Arjun is that he should be a yogi. This necessitates an appraisal of what all these types are. The ASCETIC is one who practices severe austerities and mortification of the body, mind, and senses to shape the yog which has not yet started flowing through him like an unimpeded current. The DOER is one who is engaged in the ordained task after knowing it, but who applies himself to it without either making an appraisal of his own strength or a sense of dedication. He is just engaged in the carrying out of an enterprise. The MAN OF KNOWLEDGE, follower of the Way of Knowledge, is engaged in the performance of the deed of yagya only after gaining a full understanding of the process from a noble mentor, an accomplished teacher, as well as with a clear appraisal and judgment of his own strength; he holds himself responsible for both profit and loss in the undertaking. The YOGI, doer of selfless action, performs the same prescribed task of meditation with a sense of total surrender to the adored one; the responsibility for the success of his yog is borne by God and the Yogeshwar. Even when there are prospects of failure he has no fear, because the God, whom he craves for, has taken upon himself the task of supporting and upholding him. All the four types of action are noble as such. But the ascetic, the man of penance, is still engaged in equipping himself for yog. The doer, the man of action, engages in action just because he knows that it has to be undertaken. These two may fail, because they have neither a sense of dedication nor a proper discernment of their assets and liabilities. But the follower of the Way of Knowledge is aware of the means of yog and also of his own strength. He holds himself responsible for whatever he does. And the yogi, the doer of selfless action, has cast himself at the mercy of his adored God, and it is God who will protect and help him. Both of these tread well on the path of spiritual salvation. But the way on which the safety of the worshipper is looked after by God is the superior of the two. It is acknowledged by Krishn. So the yogi is the most superior of men and Arjun ought to be a yogi. He should engage in the task of performing yog with a sense of complete resignation. The yogi is superior, but even better is that yogi who dwells in God through his Self. Now let us discuss here about the definition and some characteristics of “Yogi” as preached by Sri Krishn in Bhagwad Geeta.

Sri Krishn preaches in first verse of Chapter six:

anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah

“The man, who performs the ordained task without desiring its fruits, rather than the one who just gives up (lighting) the sacred fire or action, is a sanyasi and a yogi.”

Sri Krishn insists that only that man who has made true renunciation or achieved yog who engages in the one action that is worthy of doing with absolutely no desire for any rewards. No one becomes a sanyasi or a yogi by just desisting from the ordained action. There are many kinds of work, but out of them the action which is fit to be undertaken and which is ordained is only one. And this one action is yagya which means “worship,” the one means for the attainment of God. The practice of it is action; and the man who does it is a sanyasi and a yogi. If a man has just stopped lighting fire or tells himself complacently that he has no use for action because he possesses Self-knowledge, he is neither a sanyasi nor a doer of selfless action.Sri Krishn further speaks about this:

“Remember, O Arjun, that yog (selfless action) is the same as renunciation (knowledge), for no man can be a yogi without a total rejection of desire.”

What we know as renunciation is also yog, for no man can be a yogi without giving up all his desires. In other words, sacrifice of desire is essential for men who have chosen either of the ways. Superficially it appears so easy, for all that we need to do in order to become a yogi- sanyasi is to claim that we are free from desire. But according to Sri Krishn it is by no means so. He adds:

“Whereas selfless action is the means for the contemplative man who wishes to achieve yog, a total absence of will is the means for one who has attained to it.”

Performance of action to achieve yog is the way for the reflective man who aspires to selfless action. But when repeated practice of the deed gradually brings one to the stage at which the final outcome of selfless action emerges, absence of all desire is the means. One is not rid of desire before this stage; and further he says:

yada hi nendriyarthesu
na karmasv anusajjate
sarva-sankalpa-sannyasi
yogarudhas tadocyate

“A man is said to have achieved yog when he is unattached to both sensual pleasure and action.”

This is the stage when a man is not given to sensual pleasure, nor to action. When the culmination of yog is once reached, who is there beyond to strive and look for? So there is no longer any need of even the prescribed task of worship and, therefore, of attachment to action. This is the point when attachments are completely broken. This is renunciation-(sanyas); and this is also achievement of yog. While a worshipper is still on his way and has not yet arrived at this point, there is nothing like renunciation.

In chapter six, Sri Krishn preaches that God dwells inextricably in the heart of the man who rests in his own Self and reacts evenly to the dualities of nature such as heat and cold, pain and pleasure, and honour and humiliation. Perfect repose flows through one who has conquered the mind along with the senses. This is the stage when the Soul is liberated.He preaches in verse eight and nine of Chapter six:

jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah

“The yogi, whose mind is quenched with knowledge-both divine and intuitive, whose devotion is steady and constant, who has conquered his senses well, and who makes no distinction between objects ostensibly as different as earth, rock, and gold, is said to have realized God.’’

The yogi who has achieved this state is said to be endowed with yog. He has reached the crowning point of yog which Yogeshwar Krishn has portrayed in Chapter 5. Perception of God and the consequent enlightenment are knowledge. The worshipper is but grovelling in the mire of ignorance if there is even the slightest distance between him and the adored God and the desire to know him remains unfulfilled. What is called “intuitive” knowledge (vigyan) here is knowledge of God’s functioning through things, acts, and relations (the manifest universe) which reveal how he is all-pervading, how he prompts, how he guides innumerable Souls simultaneously, and how he is knower of all times-past, present, and future. He begins to guide from the very moment when he makes his advent in a heart as the revered one, but the worshipper is unable to know this at the initial stage. It is only when he has reached the culmination of his contemplative exercise that he gains full awareness of God’s ways. This is vigyan. The heart of the man who is accomplished in yog is satiated with this achievement combined with his knowledge of God and accurate insight. Continuing with his account of this adept in yog, Sri Krishn adds in verse nine:

“That man is indeed superior who view all with an equal mind: friends and foes, the antagonistic, indifferent, neutral or jealous, kinsmen, and the righteous as well as sinners.’’

After perception of god, a sage is both equal and even-minded. A man is said to be endowed with yog when, restrained by the practice of selfless action and contented with Self, his mind is freed from all desires.

Thus, when disciplined by the practice of selfless action, the mind of a man is firmly centered on God and is indeed dissolved in him, and when there remains no desire, the worshipper is said to have attained to yog. In the state in which even the yog-restrained mind is dissolved by a direct perception of God, he (the worshipper) rests contented in his Self.

This state is achieved only by a constant and long practice of yog. In the absence of such exercise, there can be no restraint of the mind. So when the intellect, the refined mind that has been curbed by yog, also ceases to be because it is absorbed in God, the worshipper perceives him through his Self and abides with contented happiness in his own Self. He apprehends God, but he dwells contented in his Soul. In the moment of attainment he sees God, face to face as it were, but the very next moment he finds his own Self overflowing with the eternal glories of that God. God is immortal, constant, unmanifest, and vital; and now the worshipper’s soul too is imbued with these divine attributes. True, but now it is also beyond thought. So long as desire and its urges exist, we cannot possess the Self. But when the mind is restrained and then dissolved by direct perception, the very next moment after the visionary experience the embodied Soul is endowed with all the transcendental qualities of God. And it is for this reason that the worshipper now lives happily and contented in his own Self. This Self is what he really is. This is the point of crowning glory for him.

After knowing God, he (the yogi ) dwells for ever and unwavering in the state in which he is blessed with the eternal, sense-transcending joy that can be felt only by a refined and subtle intellect.Such is the state after attainment in which the worshipper lives for ever and from which he never strays. Moreover in this state, in which he believes that there can be no greater good than the ultimate peace he has found in God, he is unshaken by even the direst of all griefs.After he is once blessed with God’s transcendental peace, settled firmly in the state of his realization, the yogi is freed from all grief, and now even the most painful sorrow cannot affect him. It is so because the mind, that feels, is now itself dissolved. The most sublime happiness is the lot of the yogi whose mind is at peace, who is free from evil, whose passion and moral blindness have been dispelled, and who has become one with God. Nothing is superior to the happiness that comes to this yogi, for this is the happiness that results from identity with God; and this ultimate bliss comes only to that man who is perfectly at peace in his heart and mind, free from sin, and whose property of passion and moral blindness has been subdued. Thus constantly dedicating his Self to God, the immaculate yogi experiences the eternal bliss of realization. The emphasis here is on sinlessness and continuous devotion. The yogi needs to possess these qualities before he can experience the blessedness of touching God and merging into him. So worship is a necessity. The worshipper, whose Self has achieved the state of yog and who sees all with an equal eye, beholds his own Self in all beings and all beings in his Self.Yog brings about the state in which the even-minded worshipper sees the extension of his Soul in all beings and the existence of all beings in his own Soul. Sri Krishn adds further:

atmaupamyena sarvatra
samam pasyati yo ‘rjuna
sukham va yadi va duhkham
sa yogi paramo matah

“The worshipper, O Arjun, who perceives all things as identical and regards happiness and sorrow as identical, is thought to be the most accomplished yogi.”

The man who realizes that this Self is also the Self of all other creatures, who makes no difference between himself and others, and for whom joy and grief are the same, is the one for whom there are no longer any distinctions nor discriminations. So, he is rightly regarded as a yogi who has attained to the highest excellence in his discipline. In verse forty seven of chapter six, Sri Krishn says

yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

“Among all yogi I think that one the best who is dedicated to me and who, abiding in the Self, always adores me.’’

Sri Krishn regards, among all yogi-doers of selfless action, that one as the best who, immersed in his feeling of devotion, always adores him. Worship is not a matter of display or exhibition. Society may approve of such display, but god is offended. Worship is a secret, private activity, and it is undertaken within the heart. The ascent and descent of worship are events that belong to the Innermost seats of thought and feeling.

In chapter five, Sri Krishn preaches:

“The doer, who is in perfect control of his body through a conquest of his senses, pure at heart and single mindedly devoted to the God of all beings, is untainted by action even though he is engaged in it.’’

That man is possessed of yog, of selfless action, who has conquered the body, whose senses are subdued, whose thoughts and feelings are spotlessly clean, and who has realized his identity with God, the Spirit of all beings. He remains unblemished even though he is involved in action, because his deeds are aimed at garnering seeds of the highest good for those who lag behind. He is untainted because he dwells in the essence that is God, the fountain head of the vitality of all beings. There is nothing for him hereafter for which he should quest. At the same time, there can be no attachment to what he has left behind, because they have all paled into insignificance. So he is not engulfed by his deeds. Thus we have here a picture of the ultimate stage of the worshipper who has achieved selfless action. Sri Krishn explains again why this man, blessed with yog, remains unattached to action? In verse eight and nine of chapter five, he says:

naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan

pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan

‘‘The man who perceives, in whatever he is doing, whether hearing, touching smelling, eating, walking, sleeping, breathing, giving up or seizing, and opening or closing his eyes, that only his senses are acting according to their properties and that he himself is a non-doer, is indeed the one with true knowledge.’’

It is a belief, or rather experience, of the man to whom God is visibly present that he does absolutely nothing. Rather than being a mere fancy, it is a firm conviction he has arrived at through the performance of action. After having known this he cannot but believe that whatever he appears to be doing is really the operation of his senses according to their natural properties. And, when there is nothing higher than God whom he has apprehended, what greater joy can he aspire to have by touching any other object or being? Had there been something better beyond, there must have been attachment. But after the attainment of God there is no further goal to strive for. And neither is there anything left behind for him to renounce. So the man endowed with attainment is unimmersed in action. This thought is now illustrated by an example. The lotus grows in mud, but its leaf floats above the water. Ripples pass over it night and day, but if you look at the leaf it is always dry. Not a drop of water clings to it. So the lotus growing in mud and water is yet unsullied by them. Just so, the man, all of whose actions are merged into God (this dissolution occurs only with perception, not before), and who acts with total detachment because there is nothing beyond to be desired, is unaffected by action. Yet he is busy with the performance of action for the guidance and good of the ones who are behind him.

Sages give up the attachment of their senses, mind, intellect and body, and act for inner purification.A sage abandons all desires of his senses, mind, intellect, and body, and practices selfless action for inner sanctity. Does that mean that the Self is tainted with impurities even after he has merged into God? It cannot be so because after this dissolution the Self becomes one with all beings; he sees his own extension in all beings. So he acts, not for himself, but for the purification and guidance of other beings. He acts with his mind, intellect and physical organs, but his Self is in a state of actionlessness and constant peace. He appears to be active outwardly, but inside him there is only endless tranquility. The rope cannot bind any longer because it is burnt out and what remains is only the impression of its twists.Sri Krishn says:

yuktah karma-phalam tyaktva
santim apnoti naisthikim
ayuktah kama-karena
phale sakto nibadhyate

“The sage who sacrifices the fruits of his action to God attains to his state of sublime repose, but the man who desires rewards of action is chained by desire.’’

The man who is blessed with the final outcome of selfless action and who dwells in God-the root of all beings, and who has forsaken desire for the fruits of action because the God who was the goal of his action is no longer distant from him, achieves the state of sublime peace beyond which there is no greater peace and beyond which he will never again know restlessness. But the wayfarer, who is still on his way and attached (he has to be attached because the “fruit” of his action, God, is still unattained) to the consequence of his action, is fettered by it. So desires continue to arise until the moment of attainment, and the worshipper has to be on his guard right till that point. Even if the attainment is to be tomorrow, today the worshipper is at best only an ignorant man. So the questing worshipper ought not to be careless.

Video

admin — Fri, 01 May 2009 07:02:17 +0000

Video Interview with Harvilas ji, President of Vedic Cultural Center, Sammamish, WA

Southeast Yuva Sangam - A confluence of young minds

admin — Fri, 01 May 2009 07:00:30 +0000

Looking for something different and unique to do this Memorial Day weekend? Interested in a weekend full of new friends, sweat-it-out activities, brainstorming, mad fun with wild nature and refined cultural evenings? Hindu YUVA chapters across 5 campuses in the Carolinas, GA, and FL are putting together a Southeast regional retreat called “Yuva Sangam - A confluence of young minds.” The weekend will be full of cool workshops, enlightening talks, yoga, team games, unique real life stories by experienced volunteers. The Yuva Sangam will be from Friday May 22nd to Monday May 25th at Laura Walker State Park in Waycross, GA. For more details, contact: Nomesh (nomesh@gmail.com, 919-308-6355) or Mohona (mohona.sarkar@gmail.com).

Unexpected Transformations: A memoir of a Hindu youth camp, by Arnav Chakravarty

admin — Wed, 01 Apr 2009 07:03:30 +0000

“God is dead. We have killed him.”

-Friedrich Nietzsche, Thus Spoke Zarathustra

From 9th grade through my freshman year at New York University (NYU), I lived the typical Indian teenager’s life. It revolved around four things: good grades, competitive debate, tennis, and my friends. Sure, I celebrated all the major Hindu festivals, including Durga Puja, Saraswati Puja, Diwali, Holi, etc. but I knew very little about my religion and made little time to learn. My religion was important only on holidays and celebrations. It meant that I got nice clothes, performed dances and plays during the pujas, and hung out with my friends. This was fine while I was at home in Houston.

However, when I came to NYU, I left everything behind. I was alone in an unfamiliar city, left to myself for the next four years of my life. I wanted the same sense of community I had in high school, but had no idea where to find it. This past year, I started attending a shakha* close to NYU in an attempt to find that community. The shakha was a good experience: it was comprised mostly of college students and young professionals, and it was a good way to spend my Thursday nights. I was sporadically learning about my own religion, but I was more interested in finding friends than finding religion. When I was invited to the Northeast Yuva Vargh (youth camp), I said yes thinking that it was essentially a retreat for high school seniors, college students, and young professionals. I would meet some great people, stay up late at night having fun, and come back refreshed for the rest of the spring semester. My friend mentioned that the vargh would help me explore some spiritual questions that I normally wouldn’t consider, and since I had made a New Year’s Resolution to understand more of my Hindu heritage, I thought this event was as fun an event as any to start keeping that resolution.

The first morning was akin to a culture shock. I was woken up by a friend at 7 am. On cue, I started groaning and complaining, but quickly quieted down when I realized that he had gone to sleep an hour after I had slept and woken up an hour earlier in order to organize the morning activities. I was used to waking up at noon, rolling around in bed for an hour, and not starting anything useful until 2 pm on any given Saturday. So, when I was told that I must be ready to start the day’s activities by 8 am, I scoffed at the suggestion. However, as I watched other swayamsevaks get ready without needing any outside motivation (i.e. a kick to the kidneys or a good dose of freezing cold water in the face) I knew that I had to also, for at least the next two days, force myself to do the same or risk being thoroughly embarrassed in front of everyone.

The phrase “peer pressure,” used proverbially or as a term of art, carries a very negative connotation. It bears images of teenagers or young adults acquiescing to their friends’ demands to smoke, drink, or otherwise engage in illicit activities just to fit into a social group. However, the positive peer pressure dynamic is present in a very different context at the yuva vargh: it becomes a tool that is used to instill discipline, responsibility, and order among otherwise very rowdy college students and young professionals. Every time a shikshak called “daksha”, I was amazed at how quickly everyone stopped what they were doing and came to attention. There was no delinquency: if you were “bold” enough to not pay attention to the speaker, you would be standing alone, with 30 pairs of eyes bearing down upon you, wondering why you could not follow a simple command.

But you weren’t standing to attention just to listen to some boring lecture. The activities at the vargh were thoroughly enjoyable. Niyuddha, a form of Indian martial arts, was taught both days by fellow students who had previous knowledge of the art. For someone who had very little exposure to any kind of martial arts before coming to shakha and the vargh, this was a unique experience. By the end of the vargh, I had learned a three kick combination that could knock someone out cold (unfortunately, I have yet to properly test my newly acquired skills). The games and the scavenger hunt were not only physically challenging but also intellectually invigorating. The games had something for everyone: for the competitive person, winning in dodge ball or kabaddi was paramount; for the problem solver, a series of riddles, number games, and brainteasers awaited.

When I described these activities to my suitemate back home, he was amazed that a collection of high school seniors, college students, and young professionals were so into such “kiddy” games. After all, never in a million years would you find college kids playing these games at a dorm party. But, the games were incredibly successful because they weren’t played aimlessly: each game had an underlying message and honed essential skills that are required for success in any field or profession. Seemingly simple things, like proper communication, logical thinking, team work, and trust were emphasized in each of the games. The message hit home because of the competitive element: If you didn’t trust your teammates, or weren’t willing to work together, you would lose. And no one, no matter how apathetic or unwilling, likes to lose. This method may seem “kiddy” to the outsider, but multi-million dollar corporations and agencies spend thousands of dollars every year on workshops that attempt to instill the same values into their employees. I’m willing to bet that the games at the vargh are more successful than the workshops are.

We did all this in good fun at the vargh, but for me, the most important part of the vargh was the hour or so we spent each day in our discussions (charchas). Truthfully, it has always been very difficult for me to balance spirituality and my desire to do well in my academics, sports, etc. I always found myself pushing spirituality aside to concentrate on more pertinent tasks, like the next exam, the next debate tournament, or the next tennis match. Moreover, trying to maintain some balance between success and hanging out with my friends was already hard enough. I just didn’t have time for spirituality. This was my justification, and for the vast majority of people, it was enough.

However, as I sat down talking to people who had either a) managed to strike that balance or b) found religion important enough to try and find some spiritual balance, I was in unfamiliar surroundings. I was used to being around friends who fervently believed that anything unrelated to material success or reward could be sacrificed. Sure, we were happy with what we had accomplished, but was happiness only defined along a material dimension? Was it worth it to ignore the spiritual aspect of our lives? Was God really dead?

Above all else, this vargh has shown me that Nietzsche is wrong. It is true that we routinely ignore our spiritual lives and the teleology of religion and instead make material success the basis of all our actions. But that does not mean that God is dead; rather, God is simply waiting. Waiting for us to realize that spirituality and material responsibility can not only co-exist, but flourish if we put in the effort. Why? Taking the time to practice our religion instills within us self-discipline, confidence, leadership, respect, and a sense of community that can carry us farther than we could ever envision if we only consider our material well being. The students who were leading the vargh were living proof of this.

As I sat around talking to my peers about ways to balance our lives, I found that I wasn’t alone in dealing with this problem. To some degree, everyone encounters this conflict. The simple question becomes, are we willing to work harder to find that balance? Prior to the vargh, I would have gone with the tyranny of the majority and flatly refused. The harsh reality of the material world was hard enough to navigate.

However, this weekend has shown me otherwise. Improving our spiritual selves only helps us in navigating the real world. It gives us a way to move outside of the constant pressure cooker that we live in, even if for a fleeting moment. I was lucky enough to spend an entire weekend away from that pressure. I came in hoping to have a good time. I had a great time, but left with far more intimate knowledge of myself than I could have ever imagined. Talk about unexpected.

Arnav Chakravarty is a sophomore joint majoring in Economics and Mathematics at New York University.

*A shakha is a weekly gathering of people to learn about and preserve Hindu culture through yoga, games, discussions, etc. (To learn more, please visit www.hssus.org.)

Bhakta Prahlad, by J. Ajithkumar

admin — Wed, 01 Apr 2009 07:00:11 +0000

Alexander, Ashoka and Akbar are the three celebrities enjoying the title of ‘the great’ for right, wrong or no reasons. While the first one was a cruel invader and the second one a clear native, the third one was a hybrid. (He tried to be more of a native but belonged to lineage of invaders.) All three have made contributions to history that have impacted the lives of ordinary Indians and continue to produce social aftershocks even today. But it is definitely warranted to search for more “greats,” and even the greatest, from our history. I find no better candidate than Bhakta Prahlad to be appointed as the greatest.

Skewed JNU historians will definitely frown on this choice because, according to them, Bhakta Prahlad is part of mythology and not recorded history. But how are the two differentiated when we have all the “mythological” landmarks associated with the Ramayana and Mahabharata readily available in front of our eyes, and none related to the over-publicized “historical” visit of Saint Thomas to India in 52 AD? Yet we are told and taught that Lord Ram and Lord Krishna were mythological figures, but Saint Thomas was a historical truth! The humiliating effect of such distorted historical studies, imposed earlier by the British and now by the followers of suicidal secularism, has already destroyed the self-respect of three or four generations of Indians since 1947. It is now time for those who love India and its true history to re-discover the true heroes from our own version of history, of which our mythology is an integral part. Scanning back from the heights of human knowledge as of today, Bhakta Prahlad who revealed the eternally truthful concepts of Advaita and Evolution stands out as one of the greatest ever in human history.

Omnipresent Ishwar

It took almost two thousand years of Western history to reach the conclusion that energy and matter are same and interchangeable. But it was a simple truth known to a boy like Bhakta Pahlad. In fact he went a step further when he said that Ishwar is present everywhere. He knew that Ishwar is energy, Ishwar is matter and Ishwar is everywhere and everything. The seed of the supreme and matchless philosophy of Advaita was sown in the human mind then and thereon. When Ishwar is present in everything, its presence in energy, humans, animals and inanimate is understood. It took millions or thousands of years for Adi Sankara to pick up the thread again and enunciate it further. And we had to wait until Albert Einstein to put together an expression (e=mc^2) for a part of the grand theory of Advaita. The equation between Ishwar and energy or matter is still awaited.

By declaring to his father Hiranyakasipu that Ishwar is present everywhere, Bhakta Prahlad also made the profound statement that Ishwar is present within him too. According to me, this is the most significant statement ever made by any individual in the history of mankind. With one simple statement Bhakta Prahlad broke the myths of an external entity of Ishwar and the concepts about other worlds. The whole universe including its animate and inanimate is only manifestations of Ishwar and IT is present everywhere in everything at every time. The recorded revelation of Ishwar in an appropriate form to Hiranyakasipu from the nearest pillar proves this beyond even an iota of doubt. Now it takes only our own efforts to understand this simple truth and realize the Ishwar within each of us to usher in a truly socialistic, secular and sustainable society anywhere in the world.

Evolutionary Narasimha

In the bicentennial year of Charles Darwin who is credited with the discovery of human evolution, it must be difficult to digest that the concept of evolution was illustrated to the whole world by a simple devotee during immemorial times in India. The biography of Bhakta Prahlad is well known for all lovers of our mythology. When confronted by his ignoramus father as to demonstrate the existence of Ishwar everywhere, Bhakta Prahlad had little choice but to point to the nearest pillar. And what came out of the shattered pillar was an eye-opener not only for Hiranyakasipu but to the entire scientific world. The form Ishwar (remember IT is everything everywhere everytime) chose was the form of Narasimha, half lion and half human. This peculiar form not only opened Hiranyakasipu’s eyes, but revealed so many truths to body of human knowledge.

The fearful form of half-lion and half-man is a symbolic combination of the most powerful among animals and humans. The meaningful figure depicts a critical stage of evolution of animal into human form. If the Advaita concept connects the inanimate to the animate, the majestic form of Narasimha points to an evolutionary trend from animals into humans. It is indeed difficult for any other religion other than Hinduism to accept the truth in evolution. But for a Hindu like Bhakta Prahlad there was no better way than presenting Narasimha to illustrate the truth in evolution. The ten incarnations of Ishwar, some in animal form and some in human form, in an evolutionary cycle confirm the concept of evolution in no uncertain terms.

It is a well known “secret” that the twin concepts of Advaita and Evolution have shattered the very foundations of many established religions in the present day world. Myths of monopoly god, its father, holy spirit, prophets, angels, paradise etc., are completely meaningless in world which knows about the evolution of species and that energy, matter and Ishwar are all one and the same. But for the political agenda behind these religious facades, people would have discarded them by now. It is now only a matter of time before every human recognize the Ishwar within and try realizing in his or her own lifetime. And when that happens, the first human who can claim to have led them out of ignorance will definitely be etched in human history as Bhakta Prahlad, the greatest.

J. Ajith Kumar is an engineering graduate who has worked with various reputed engineering consultants in India and abroad. He is also a freelance writer who has authored several articles. He can be reached at jajithkumar@hotmail.com.

Slumdog Millionaire: A Preventable Humiliation?, by Sanchay Jain

admin — Wed, 01 Apr 2009 06:58:58 +0000

Recently, most of the world has been mesmerized by the movie Slumdog Millionaire. Originally intended for direct release on DVD, the Danny Boyle-directed depiction of poverty in India’s largest metropolis, Mumbai, received favorable responses at both the Telluride and the Toronto International Film Festivals, which led to the movie being released onto the big screen. The film, loosely adapted from Vikas Swarup’s novel, Q and A, has received both commercial and critical success, especially in the Western world, where it has won eight Academy Awards and seven British Association Film Awards. As of March 24, 2009, the film has grossed $290,526,218 altogether.

However, Slumdog Millionaire has also received a substantial amount of criticism. People have objected to the one-dimensional projection of a bleak and poverty-infested Mumbai, with Shyamal Sengupta, professor of film studies at the Whistling Woods International Institute for Films, Media, Animation, and Media Arts in Mumbai, suggesting that the film is a “white man’s imagined India. It’s not quite snake charmers, but it’s close. It’s a poverty tour.” Slum residents in Patna, Bihar, have protested against the use of the word “dog” to describe their plight, and have torn down posters and ransacked movie theaters in response. Meanwhile, others have spoken out against the portrayal of Hindus as sole aggressors during the Hindu-Muslim riots in 1993 and the riveting image of the lord Rama during this scene.

Far more disconcerting were the initial reports that the child actors who had been picked up from the Bandhra slums were remaining in these slums at the conclusion of filming and screening. Newspapers have reported that Azharuddin Mohammed Ismail, playing the role of Jamal’s brother, Salim, was paid £1,700, while Rubina Ali, who played Latika, received £500 for a year’s work on the film. Both children were living in makeshift shacks, and Ismail was living with a father diagnosed with tuberculosis. Eventually, the scrutiny compelled Danny Boyle to announce that the children had been given trust funds which they could access upon turning eighteen, and had also been provided with transportation to attend school, and shortly after the Academy Awards, the children were provided housing.

While the criticism directed at the movie is certainly valid, it is, alas, not the root of the problem. We cannot dispute these facts as inaccurate. Unfortunately, poverty in the wretched slums of India’s major cities is a real issue that adversely affects millions. Hindus, Muslims, and Christians have taken turns slaughtering each other during periods of unrest (and the Mumbai Riots in particular are actual historical events), orphaning millions of innocent children and leaving scars that likely will never heal. And while the slum child actors may have been short-changed, we have to remember that there are millions of children with worse luck in the same slums who will never get such an opportunity in their miserable lives.

The controversies surrounding Slumdog Millionaire are real concerns, and as humiliated as we may feel by them, these concerns are ultimately ours to resolve. For the moment, millions of Westerners have been awakened to this squalor and are now feeling empathy for the struggles of slum children. Perhaps donations may increase from this section, but little else will come from the hype and hoopla of this film, and we will soon be reminded of the fact that the attention span of this section towards social problems is ephemeral. Already, the popularity of this movie has begun to wane as new films begin to hit the theaters.

Slumdog Millionaire will fade into lore, but poverty and religious strife will not be distant memories in the near future. Should these be the permanent stains to our motherland’s legacy? Should we be resigned to argue over the scope of such demeaning projections? Is there no way to prevent further hyper-exposure of India’s social ailments?

The only way to stop coverage of these blemishes is if we work to eradicate them. As daunting as this task may sound, nothing else will suffice. The people wallowing in the muck of the slums are our brothers and sisters, and we must take this to heart. We must be willing to take time out of our lives to spend with our extended family, in order to help them. Not only should we donate money, we need to donate ourselves whole-heartedly to rid the slums of their poverty.

Aatmeeyata (personal bonds) is the solution to India’s twin predicaments presented by Slumdog Millionaire, and it is a solution that is hard to come by due to sheer numbers. Containing over one billion residents within Akhanda Bharat itself and millions of others who have migrated abroad, the Indian Diaspora is often too vast. Every individual is focused on their own interests. There isn’t enough space to contain us all, and in the following social Darwinism, cutthroat competition leaves some people insignificant, and perhaps even dispensable. Bonds are easily shattered in such an environment.

But if we can strengthen the connections to bind us together as an extended family, we can eliminate many problems. Humanity is restored, and we are able to look at each person as a valuable part of the whole scenario. Bonds will compel us to lift the unfortunate out of their bitter pit. Unity will strike down religious discord and conflict.

As idealistic and unfeasible as this solution may sound, dismissing this solution as such will allow for more men such as Danny Boyle and companies such as Fox Searchlight to continue to make hundreds of millions of dollars off the brutal realities of slum poverty and communal violence.

Sanchay Jain is in eleventh grade at Boston Latin School. You can contact him at jetblackskj@yahoo.com.

A Sacred Knot, by Anand Jayanti

admin — Wed, 01 Apr 2009 06:56:43 +0000

Though Rakshabandhan has already passed us in 2008 and is yet to come upon us in 2009, I feel that the sentiment it embodies should be appreciated eternally, and that the value it instills should be practiced every day. For that purpose, I will convey my relationship with this festival. So what does Rakshabandhan mean? It means funny-colored bracelets for us guys and smiles, pictures, hugs for the girls; a couple of moments of perhaps awkward ritual, bearing feelings uniquely and almost exclusively shared by our youth generation. Apart from all of that, though, there’s a palpable ambience that spreads within the family and between the siblings that we also share. Those who have participated in this festival understand the very unique relationship it celebrates.

In Hindu tradition, we portray our values visually. Just as we bend to touch the feet of our elders when we seek their blessings, our sister ties a knot at our wrist to show her firm confidence in us. And similarly, we wear it to show our self-inspired obligation to fulfill our duties as brothers; vowing to be a strong fist when our duty calls and a soft hand when she needs one.

Rakhis have traditionally embodied that sacred bond between brother and sister, but today, it has the capacity to mean a lot more. Rabindranath Tagore began a practice of Rakhi Utsavs in 1905, in which rakhis were tied to neighbors, friends, and loved ones in an effort to bring the entire community together in harmony. Such an action of innocent but convicted love and faith brought societies together, little by little. Such actions can bear significance to the neighborhoods we live in today as well. Brotherhood and sisterhood and camaraderie are more necessary now than they ever have been. And the emergence of such issues as faith, nationality, and belief as agents of division have endangered the colorless, origin-less, religion-less bond of love from potentially forming between us.

The Hindu Swayamsevak Sangh recently organized a unique project in Virginia. They rallied community youngsters, and traveled to local police stations and firehouses with the objective of showing their appreciation for the officers’ service and bravery by having the kids tie the rakhi for them. Even though the project fell on a Sunday, “five cops who [were off] duty drove back to the police station to [receive their rakhis].” They later “thanked the kids for thinking about them” and rewarded them by “giving them a tour of the fire truck and explaining [to the kids] their services.” The power of honest actions and the expression of love and appreciation prove unwavering, just as Tagore showed us a century ago.

Rakshabandhan is a hallmark time to observe, as it allows a family to re-invite and bring to light again those subtle bonds that may be buried all in a day’s work. But at the same time, Rakshabandhan expands the definition of family. By expressing faith and love for the stranger, we arouse in them a similar spirit, a spirit of humility and responsibility to his or her fellow human being. Such a uniting force is the festival of Rakshabandhan, such a unique celebration within the world’s cultures, that it is only right that we share it with pride; share it with the mission of unity and brotherhood. That is the mission of today’s Rakshabandhan. That is where we fulfill our call to duty as Hindus in our world, and make real Tagore’s vision of amity.

Sources:

Meaning & Significance of Rakshabandhan, http://www.raksha-bandhan.com/meaning-significance-of-raksha-bandhan.html

India Interacts, http://hssusa.indiainteracts.com/2008/08/21/hss-celebrates-rakshabandhan-with-american-firefighters-and-police-officers/

Anand Jayanti attends the University of Texas at Austin as a freshman, and takes an interest in music, film, and poetry. Having lived in the United States for 15 years with only intermittent trips back home, Anand eternally seeks a means of reattachment.

Real Concept of “Yog” as preached in Geeta

admin — Wed, 01 Apr 2009 06:54:43 +0000

Every sage-teacher, like a writer, has his own style and certain favorite expressions. Besides choosing a poetic medium, Yogeshwar Krishn has also repeatedly employed and stressed terms such as yog, action (karm), yagya, varn, varnsankar, war, sphere (kshetr), and knowledge or discrimination (gyan) in the Geeta. These words are invested with unique meanings in the context and are certainly not divested of charm by frequent repetition. The term “Yog” has been excellently clarified in different chapters of Bhagwad Geeta with metaphysical interpretations, but in today’s concept, its initial potential is getting lost due to various misinterpretations. Yog is totally a metaphysical term and any exposition other than within the limits of metaphysics, as is often seen today, is mere ignorance and baseless. Let us discuss about the real concepts of Yog as preached in Bhagwad Geeta.

In very simple words, attainment to the Supreme Spirit who is beyond worldly attachment and repulsion is yog. Sri Krishn has preached in verse 23 of Chapter six:

taṁ vidyād duḥkhasaṁyogaviyogaṁ yogasaṁjñitam|

sa niścayena yoktavyo yogo’nirviṇṇacetasā||

“It is a duty to practice this yog, untouched by miseries of the world, with vigour and determination, and without a sense of ennui.”

That which is equally free from worldly attraction and repulsion is named yog. Yog is experiencing the final beautitude. Attainment of the ultimate essence, that is God, is yog. Engaging in this yog without a sense of monotony or boredom (ennui) and with resolution is a sacred obligation. He who is patiently engaged in selfless action is the one who succeeds in achieving yog.

He adds further that it is person’s duty to sacrifice all the desires that arise from will, along with attachment and worldly pleasure, and restrain well with the mind the senses from straying here and there. The final dissolution in God comes only gradually with the practice of yog. When the mind is fully under control, the Self is united with the Supreme Spirit. However, at the beginning, when the worshipper has just set out on the path, he has to concentrate his mind patiently on, and think of nothing else except, God. The way of this spiritual enterprise is that attainment comes only with constant application. To trim the mind along with the body and senses in keeping with the goal is penance. They tend to digress from the goal but have to be pulled back and applied to it. Yog is the joining of the Soul, wandering amidst nature, with God who is beyond nature. Usually, the meeting of two objects is yog. But is it yog if a pen meets paper or a dish meets a table? Of course not, because both are made of the same five elements: they are one, not two. Nature and the Self are two entities, distinct from each other. There is yog when the nature-based Soul meets the identical God, and when nature is dissolved in the Soul. This is the true yog. So there are many who resort to a strict practice of restraint because it is conducive to this union. Nonviolent but severe austerities such as restraint, religious observance, the appropriate posture of sitting, serenity of breath, withholding of the mind along with the physical organs, retention, meditation and perfect absorption of thought in the Supreme Spirit, are indicated as the eightfold features of yog.

In chapter two, verse 48, Sri Krishn preaches:

yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanaṁjaya|

siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate||

‘‘The equipoise of mind that arises from profound absorption in the performance of action after renouncing attachment and being even-minded in respect of success and failure is, O Dhananjay (Arjun), given the name of yog.”

Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, Arjun should undertake action. But what action? Sri Krishna’s pronouncement is that people should do selfless action. Equipoise of mind is what is called yog. The mind in which there is no unevenness is full of equanimity. Greed destroys its evenness, attachments make it unequal, and desire for the fruits of action destroy its serenity. That is why there should be no hankering after the fruits of action. At the same time, however, there should also be no diminishing of faith in the performance of action. Renouncing attachment to all things, seen as well as unseen, and giving up all concern about achievement and non-achievement, we should only keep our eyes fixed on yog, the discipline that joins the individual Soul with the Supreme Spirit, and lead a life of strenuous action.Yog is thus the state of culmination. But it is also the initial stage. At the outset our eyes should be fixed on the goal. It is for this reason that we should act keeping our eyes on yog. Equanimity of mind is also named yog. When the mind cannot be shaken by failure and success, and nothing can destroy its evenness, it is said to be in the state of yog. It cannot then be moved by passion. Such a state of mind enables the Soul to identify himself with God. This is another reason why this state is called Samattwa Yog, the discipline that makes the mind filled with equanimity. Since there is, in such a state of mind, complete renunciation of desire, it is also called the Way of Selfless Action (Nishkam Karm Yog). Since it requires us to perform action, it is also known as the way of Action (Karm Yog) . Since it unites the Self with the Supreme Spirit, it is called yog. It is necessary to keep in mind that both success and failure should be viewed with equanimity, that there should be no sense of attachment and that there is no desire for the rewards of action. It is thus that the Way of Selfless Action and the Way of Knowledge are the same. He adds:

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte|

tasmādyogāya yujyasva yogaḥ karmasu kauśalam||

“As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog.’’

Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So one should strive for the equanimity of mind. Yog is the skill of acting with equipoise. The human body is meant for worship of God. Sri Krishn says that when mind achieves the state of steady contemplation of God, it will become changeless and constant, and then one will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of yog. And the realization of this state will be manifested to the doer alone, not to anyone else, when his practice of yog has reached maturity, not at its inception, not in the middle, not externally but within his heart-within his Self. Sri Krishn preaches in verse 41 and 42 of Chapter four:

yogasaṁnyastakarmāṇaṁ jñānasaṁchinnasaṁśayam|

ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya||

tasmādajñānasaṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ|

chittvainaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata||

“O Dhananjay, action cannot bind the man who relies on God and who has surrendered all his actions to him by the practice of karm-yog and all whose doubts have been put to rest by knowledge.’’

Action cannot enslave the man whose deeds are dissolved in God by the practice of yog, whose doubts have been resolved by perception, and who is united with God. Action will be brought to an end only by yog. Only knowledge will destroy doubts. So Krishn finally says:

“So, O Bharat, dwell in yog and stand up to cut down this irresolution that has entered into your heart because of ignorance with the steel of knowledge.’’

Arjun has to fight. But the enemy-irresolution-is within his own heart, not outside. When we proceed on the way of devotion and contemplation, it is but natural that feelings of doubt and passion will arise as obstacles before us. These enemies launch a fearful assault. To fight them and overcome them, through the destruction of uncertainties by the practice of the ordained yagya, is the war that Arjun has to wage, and the result of this war for him will be absolute peace and victory after which there is no possibility of defeat.

Sri Krishn has preached in verse one of Chapter four how this yog is transplanted by Yogeswar? Is it that way which is before us in present shape under modern concepts and activities? Is it so easy? He says:

imaṁ vivasvate yogaṁ proktavānahamavyayam|

vivasvānmanave prāha manurikśvākave’bravīt||

“It was I who taught the eternal yog to the Sun- (Vivaswat), who then taught it to Manu, who taught it to Ikshwaku.’’

It was he, Sri Krishn says, who at the beginning of devotion (kalp), imparted the knowledge of eternal yog to the Sun (symbolizing righteous impulses), from whom it was passed on to Manu (symbolizing mind), son and then to Ikshwaku (symbolizing aspiration).Sri Krishn, as we have seen, was a yogi. So it is a yogi, a sage dwelling in the Supreme Spirit, who initiates the everlasting yog at the beginning or, in other words, at the commencement of worship and transmits it into the life breath. The Sun represents the way of God-realization. God is the “one light that gives light to all.”Yog is everlasting.Sri Krishn has said that the inception, the seed, of this process is indestructible. If it is but begun, it does not cease until it has achieved perfection. The body is cured by medicines, but worship is the remedy for the Soul. The beginning of worship is the beginning of Self-cure. This act of devotion and meditation is also the creation of an accomplished sage. To the primitive man lying unconscious in the night of ignorance, who has not given a thought to yog, is brought to the perfection of yog when he meets with an enlightened and totally accomplished sage-just by looking at the great man, by listening to his voice, by rendering albeit an inadequate service to him, and by associating with him. Goswami Tulsidas has also said this: “Ultimate bliss is granted to the man who has perceived God as well as to the man who has been noticed by God.”

Sri Krishn says that at the beginning he taught yog to the Sun. If a realized sage just casts a glance at a devotee, the refinement of yog is transmitted into the life-breath of the lucky Soul. All beings that live are animated by the sun-by God who is subject to himself alone. Since light is life or breath, it is ordained that the Supreme Spirit can be attained only by the regulation of life-breath. Transmission of pious instincts into life breath of early man is the imparting of knowledge of yog to the Sun, after which in due time the seed of this perfection sprouts in the mind. This is how sun passes on the knowledge to Manu. After the seed has sprouted in the mind, there will arise a wish for the realization of the sage’s utterance. If the mind has something in it, there is also the desire to achieve it. This is Manu’s preaching yog to Ikshwaku. There will be a longing, or aspiration to do that ordained act which is eternal and which liberates from the bondage of action. If it is so, there is the will to act and worship is quickened. This yog, transmitted by an accomplished saint into the breath of the primitive, barbaric man, and thereafter flowing from breath into the mind, thence to longing (or aspiration), and from that to active practice, thus developing by gradual stages, reaches the royal stage and is then revealed to the seeker. Sri Krishn now speaks about the characteristic marks of the man who is blessed and purely engaged with yog. He preaches in verse seven of Chapter five:

yogayukto viśuddhātmā vijitātmā jitendriyaḥ|

sarvabhūtātmabhūtātmā kurvannapi na lipyate||

That person is possessed of yog, of selfless action, who has conquered the body, whose senses are subdued, whose thoughts and feelings are spotlessly clean, and who has realized his identity with God, the Spirit of all beings. He remains unblemished even though he is involved in action, because his deeds are aimed at garnering seeds of the highest good for those who lag behind. He is untainted because he dwells in the essence that is God, the fountain head of the vitality of all beings. There is nothing for him hereafter for which he should quest. At the same time, there can be no attachment to what he has left behind, because they have all paled into insignificance. So he is not engulfed by his deeds. Thus we have here a picture of the ultimate stage of the worshipper who has achieved selfless action.Sri krishn, in chapter five has preached in onwards verses about the characteristic marks who is blessed with this eternal Yog.

(For more details, kindly refer “Yatharth Geeta” the world famous exposition on Bhagwad-Geeta by Paramhans Swami Shri Adgadanand ji who is an accomplished and totally enlightened sage from India. The exposition is available atwww.yatharthgeeta.com for ready reference in almost all the major languages of the world).

Introduction to Vedanta, by Vinod D. Deshmukh

admin — Wed, 01 Apr 2009 06:50:33 +0000

Definition

The origin of the Sanskrit word “Vedanta” is Veda + anta. Veda means intuitive knowledge or wisdom. The root verb “vid” means to know. Anta means end, conclusion, essence or a goal. So, Vedanta means the final conclusion as well as the goal of Vedas. There are four Vedas, Rigveda, Yajurveda, Samaveda, and Atharvaveda, which are the timeless collections of inspired thoughts and intuitive wisdom. Vedantic wisdom, philosophy and practice are based on three major sources of inspired writings namely, Upanishads, Bhagvad-Gita, and Brahma-Sutra. These three together are known as the foundations of ancient wisdom, Prasthana-trayee.

Philosophy of Vedanta

It is a perennial philosophy of enlightened life and the practical way of realizing it, sanatana dharma. The universe is an organic whole and has a natural order called Ritam. Every thoughtful human being is wonderstruck by its beauty, complexity, and infinite expressions. One who has understood the truth of being an integral part of this natural order has an intuitive understanding of the ultimate reality within and without oneself, Ritam-bhara prajna. The search is for the fundamental truth, which underlies the flux of all changing phenomena. The author of Kena Upanishad asked: ‘What is that, which being known, everything else becomes known?’

There are two forms of knowledge, a direct, aparoksha, and an indirect, paroksha. The direct knowledge is first-person, immediate and without any reflective thought and recall of memories. The indirect knowledge involves slow deliberate cognition with reflective thought, associations, and reactive memories. Direct knowledge is like eating an ice-cream and experiencing for yourself its taste, flavor, and coolness. Indirect knowledge is like reading a description of an ice-cream, or seeing some one else eat it.

The direct intuitive knowledge, prajnanam, is based on personal experience. There is no subject-object duality in the direct experience, aparoksha anubhuti. It is a pre-reflective process. Such a self-inquiry leads one on an inward journey to self, antar-gaman, self-knowledge, atma-jnana, and the self-realization of being, atma-sakshatkar. The essential truth within, satyasya satyam, can be realized from within. It is the pathless path to self.

We have to learn to watch the drama of life dispassionately. This includes changes in our surroundings, parisara, our physical body, deha, physiological activities like breathing, shvasana, as well as the mind, manas, and its activities like thinking, vichara, intending, sankalpa, recalling, smruti. We need to learn to stay still and undistracted in the present moment, until we realize the truth of our spontaneous, sahaja, tranquil, shanta, and exhilarating being, ananda.

Self-realization springs from within, because the fundamental truth of our existential being is within. It is not outside in the changing phenomena. There is something amazingly beautiful within each one of us – a primal feeling, adi bhavana, of an endless, ananta, spontaneous wonder, vismaya. It is complete in itself, poorna. It lacks nothing. It is the greatest wonder within, which needs to be discovered by our own watchful enquiry. We are an integral part of this incredible natural order, Ritam. We are in nature and nature is within us at every level of our biophysical and mental organization. We should realize this amazing integration in our own heart. This is what Vedanta is all about.

The main thesis of Vedanta is that the ultimate reality of the universe, Brahman, and the ultimate reality of a conscious human being, Atman, are two aspects of the same essential truth. Our task is to discover this truth in our own life and appreciate the wonder of this amazing existence, jagat.

Brahman: The Ultimate Reality of the Universe

The word Brahman is derived from the root verb Bruh, which means to grow, to expand, to surge. It is a ceaseless, spontaneous bursting forth or emerging. It is the primal reality as well as the organizing principle of the universe. Brahman is the reality of the real, satyasya satyam, the source of all existence. This absolute reality of Brahman is truth, satyam, consciousness, jnanam, and infinite, ananta. It is also described as existential, blissful, conscious being, sat-chit-ananda. It is not merely a featureless absolute, but the whole universe is its incredible expression. Chaandogya Upanishad described Brahman as Tajjalan, that, which gives rise to, sustains, and absorbs the universe, tat-ja-li-an. It is the creative matrix of the dynamic universe. Universe is truly a uni-verse, a single poem, a single process. We are an integral part of it.

Brahman is not an object of thought or reflection. It is not the result of any human action or creation. It is beyond all possible description. It can only be known intuitively in the core of one’s being. It is the unfathomable ground of the universe, which encompasses every thing in it. Brahman is both transcendent as well as imminent in the universe. It is both the real as well as the realized. The essence of the individual, atman, and the existential totality, brahman, are two aspects of the same truth.

Atman: The Ultimate Reality of a Conscious Human Being

The word Atman is derived from the verb an ‘to breathe.’ It is the breath of life. It is the essential being of the individual, the self or the soul. Atman persists when the not-self is systematically eliminated from conscious awareness. The not-self includes all objective phenomena like the world, body, mind, intellect and ego. The Atman is the ultimate conscious witness, sakshi. Some vedantins think that Atman is an unborn, aja, and immortal, amar, element, bhaga, in a person. Atman is the essential self-conscious being. It is the foundational reality of an individual being.

Atman as Brahman

The unity of atman and brahman can only be realized directly and intuitively, within the calm and clear stillness of one’s own being. One can realize the self-renewing, spontaneity of one’s own being. It is the nondual, advaita, experience of the existential singularity, ekatva. That is why this philosophy of vedanta is also known as advaita vedanta.

The Individual Self

The individual self is called jiva, one who breathes. It is the biological aspect of human individuality. It is also called purusha, the primal person. The individual jiva is the doer, karta, as well as enjoyer, bhokta, of various life experiences. It has the biophysical body, deha, the subconscious organizing energy, prana, and conscious mind, manas. The manas is composed of five sensory faculties (hearing, sight, touch, smell & taste), five executive or motor faculties (speech, hands, feet, excretory and generative), and an overall executive intelligence, buddhi. In addition, mind also includes the matrix of memory, chitta, and the sense of I, ahamkar. The four mental elements (manas, chitta, buddhi & ahamkar) together form the inner organ of conscious experience, antah-karana.

The Skillful Practice of Vedanta

To realize the truth within, we have to become alert and be aware of all that is happening from moment to moment, both within and around us. Such an attitude of being fully and whole-heartedly present in the current moment is called presence, mindfulness, or vipashyana. It is a special orientation, observation, or perspective. It is a unique process of self-absorbing, renewing and staying undistracted every moment. It is like bird-watching, when one is quiet, non-intrusive, passive but totally engrossed in the act of the watchful experience. One’s whole heart and being are still but fully attentive in the moment. It is just watching, listening and eventually just being in the moment.

There is no world-teacher; world IS the teacher! World includes all that is happening both within and without. Each living moment can teach us something new, because no two moments are identical. The whole world is a process, which is continuously changing and evolving. One can learn continuously and directly from every change. An awareness of any change is cognition or knowledge. Human body and mind are both the means as well as the receptacle of personal experience, knowledge, and understanding, Shariram adyam khalu dharma sadhanam.

In order to notice a change fully, one must be keenly attentive, free, still, silent and present-minded. One has to wake up not only from the day-dreams, but also from the so-called wakefulness. Such an awakened awareness with direct, primal experience, aparoksha-anubhuti has been called the fourth state of consciousness, Turiya. According to vedanta philosophy that is the goal of daily life. When, one is continuously in harmony with the primal, existential being, Adi Purusha, one’s life can be spontaneous, sahaja, effortless, ayatna, selfless, nirahamkar, all-caring, sarvatmaka, and inspring, prajnanam Brahma.

The Inward Path to Self-Realization

An inward, pathless path has been described in many of the Vedantic texts including Prasthana-trayee, Patanajali’s Yoga-sutra, Adi Shankar-acharya’s Atma-anusandhana, Atma-bodha, Prabhodha-sudhakar, Aparoksha-anubhuti, and Vedanta- sara.

Patanjali’s eightfold path, Ashtanga Yoga, has been expanded by Adi Shankar-acharya in his Vedanta-sara and Aparokshanubhuti. He describes fifteen specific skills to be learnt for self-realization.

1) Self-restraint, Yama is the development of one’s ability to voluntarily quiet one’s sensory-motor activities to reach a level of profound peace, bliss, and spontaneous silence within, shant or tushni bhava. One should also remind oneself that the whole existence is a single reality, Brahman.

2) Undistracted attentiveness, Niyama is continuous, whole-hearted dwelling on what is happening at the moment, and to stay undistracted from any events of the past and any expectations of the future.

3) Letting go, Tyaga of all phenomena that can be objectively experienced and reminding oneself that one’s true nature, one’s essence is atman, the ultimate reality within. This object is not mine, Idam na mama.

4) Inner verbal quiescence, Mounam is being still and totally silent mentally. Such mental silence is spontaneous, sahaj samjna and indescribable, shabda-vivarjit. One should let it happen within oneself. Let it blossom. It is the matrix of all verbal and vocal activity.

5) Solitude, Vijanah is a quiet personal space, in which there is no intrusion by distracting people or sounds.

6) Moment of time, Kala can create an arousing mental phenomena or it can take one to a blissful, nondual state in the blink of an eye, nimeshatah.

7) Steady posture, Asana is the effortless position of the body, in which one can dwell easily on the essential reality, Brahman. This can occur spontaneously, effortlessly, sukhena, and unceasingly, ajastra.

8) Mental quiescence, Chitta-Bandha is letting the mind come to a natural standstill state.

9) Bodily equilibrium, Deha-Samya is the collective quietness of the body and mind to realize the truth within.

10) Expanded, global awareness, Jnanamayi Drishti is an expanded, limitless, nondual awareness when the totality of the experienced world is seen as the quantum reality, Brahman. There is no subject-object differentiation in such an eco-systemic, expanded, global conscious state.

11) Natural, conscious breathing, Pranayama is awareness of every breath. During inhalation, puraka, one should contemplate, “I am Brahman, the truth within.” During the internal pause, kumbhaka, one should let the mind pacify itself. During exhalation, rechaka, one should think, “This objectively experienced world is not my true being. This self, jiva, is not me, not me. neti, neti.”

12) Inward self-withdrawal, Pratyahara is withdrawing the wandering mind from all experiential objects, events, and to let it get absorbed in the truth within, Brahman.

13) Sustained consciousness, Dharana is uninterrupted, conscious awareness of the truth-within, like a continuous stream of oil, akhanda taila-dharavat.

14) Meditation, Dhyana is a blissful state, contemplating on the feeling that “I am free, swatantra, and independent, niralamba. I am the truth, the Brahman.”

15) Self-absorptive Integration, Samadhi is an unchanging, nitya, uninterrupted, indescribable, spontaneous, anahata, awareness of the truth. One forgets oneself as an isolated person, jiva. This actualizes the ultimate reality. In this state, the person becomes the truth, Brahman itself, Brahmavid Brahmaiva bhavati. He/she lives an enlightened, inspired, blissful and selfless life naturally, effortlessly.

Direct Intuitive Experience, Aparoksha-Anubhut

The following are some of the quotations of wisdom, maha vakyas, from the self-realized, vedic sages, rishis. These are profound expressions about the fundamental nature of a conscious human being and the humanly experienced world:

1) Sarvam khalu idam Brahma. All this is Brahman, the quantum reality.

2) Ayam Atma Brahma. This self is Brahman.

3) Aham Brahma-asmi. I am Brahman.

4) Tat tvam asi. You are that.

Adi Shankar-acharya expressed true self-realization, Atma-jnana, from his personal experience and understanding as follows:

“I am truly Brahman, the ultimate being-in-reality, which is equanimous, sama, serene, shanta, existential, sat, conscious, chit, blissful, ananda, non-changing, nir-vikar, non-formed, nir-akar, flawless, nir-avadya, non-decaying, a-vyaya, healthy, nir-aamaya, beyond appearance, nir-aabhasa, non-wavering, nir-vikalpa, pervasive, atatah, attributeless, nir-guna, restful, nish-kriya, enduring, nitya, steady, a-chyuta, pure, nir-mala, immovable, nish-chala, infinite, anant, sacred, shuddha, non-aging, a-jara, imperishable, amara. I am not the mere appearance of a physical body. This is the true self-knowledge realized by the wise.”

Finally, there are profoundly meaningful expressions from the Vedantic literature like:

English Translation of Vedic Quotes

by Vinod D Deshmukh

ॐ (AUM, The Absolute)

(Absolute: Free from imperfection: Perfect.

Perfectly embodying the nature of a thing.

Being self-sufficient and free of external references.)

***

एकं ज्योतिः बहुधा विभाति I

One flame (Energy) shines in many ways (Forms).
***

असतो मा सद् गमय I

Guide me from unreal to Real.

तमसो मा ज्योतिर गमय I

Guide me from darkness to Light.

मृत्योः मा अमृतं गमय I

Guide me from death to Life (immortality).
***

ठेविले अनंते तैसेची रहावे

Let me live the way the Infinite designs.

चित्ती असो द्यावे समाधान I

May there be bliss (content) in my heart.

वाहिल्या उद्वेग दुक्खची केवळ

Carrying bitter unhappiness only leads to more suffering.

भोगणे ते फळ संचिताचे I

We have to experience the consequences of our actions.

तुका म्हणे घालू तयावरी भार

Tuka says let us leave this load (suffering) on Him.

वाहू हा संसार देवापायी I

Let us devote our life to His service.
***

देहो देवालयः प्रोक्तः स जीवः केवलः शिवः

This body is the temple. The living being is sacred.

त्यजेत् अज्ञान निर्माल्यं सोऽहं भावेन पूजयेत I

Let us discard the old flowers of self-ignorance,

And worship the Self as the Divine.
***

अपाणि पादोः अहम् अचिन्त्य शक्तिः

I am that incomprehensible energy

That acts without hands or feet,

पश्यामि अचक्षुः स श्रुणोमि अकर्णः I

That can see without eyes and hear without ears.

अहम् विजानामि विविक्त रूपो

I can comprehend various forms,

न च अस्ति वेत्ता मम चित् सदाहम I

But, no one knows me as the timeless awareness.
***

तदेजति तन्नैजति तद्दूरे तद वन्तिके

It moves. It moves not. It is far. It is so close.

तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः I

It is within all. It is beyond all.
***

स्वल्पापि दीप कणिका बहुलं नाशयेत तमः

Even a brief spark of light can eliminate dense darkness.

स्वल्पापि बोधो निबिडं बहुलंनाशयेत्तथा I

Similarly, even a brief insight (understanding)

can eliminate deep ignorance.
***

अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे

Submerged in an ocean, a pot is full within and without.

अन्तःशुन्यों बहिःशून्यः शुन्यकुम्भ इवाम्बरे I

Being in the sky, a pot remains empty within and without.
***

पूर्णमदः पूर्णमिदं पूर्णात पूर्णँ उदच्यते

This is whole. That is whole.

From whole emerges whole.

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते I

Even after the emergence of whole,

The original (Absolute) remains whole.
***

भूः भुवः स्वः तत् सवितुर्वरेण्यम
भर्गो देवस्य धीमहि धियोयोनः प्रचोदयात् I

We meditate on that supreme effulgence

Of the radiant Being within,

The indwelling Guide within all beings.

May It inspire our intellect (to realize the Truth).
***

श्लोकार्धेन प्रवक्षामि यदुक्तं ग्रन्थ सहस्रभिः

I will declare the essential Truth in half a stanza,

which has been elaborated in thousands of books:

ब्रह्म सत्यम् जगन मिथ्या जीवो ब्रह्मैव नापरः I

The Absolute is the Truth.

The experienced world is (transient) appearance.

An individual is none other than the Absolute.

***

ब्रम्हैवाहं समः शान्तः सच्चिदानन्द लक्षणः I

I am truly the Absolute Being-in Reality,

Which is equanimous, serene, existential, conscious, blissful,

निर्विकारो निराकारो निरवद्यो अहम् अव्ययः I

Non-changing, unformed, flawless, non-dissipating,

निरामयो निराभासो निर्विकल्पो अहम् आततः I

Healthy, non-apparent (real), non-wavering, pervasive,

निर्गुणो निष्क्रियो नित्यो नित्यमुक्तो अहम् अच्युतः I

Attributeless, restful, enduring, steady,

निर्मलो निश्चलो अनंतः शुद्धो अहम् अजरो अमरः I

Pure, immovable, infinite, sacred, non-aging, imperishable.

नाहं देहो हि असद् रूपो ज्ञानं इति उच्यते बुधैः I

I am not merely this apparent body.

This is the true Self-knowledge expressed by the wise.

***

न विज्ञातेः विज्ञातारं विजानीयाः I

The knower of the knower is not knowable.

***

चिन्मात्रोहं सदाशिवः I

I am the absolute awareness, the absolute goodness.

***

अत्र अयं पुरुषः स्वयंज्योतिः भवति I

In this state, the self becomes Self-Illumined.

(It becomes Self-effulgent, a light to self.)

***

निर्वात दीप इव I

Like the unperturbed flame of a lamp.

***

आत्मनि संविशति आत्मनांत आत्मानम् I

Self submerges self into Self.

***

आत्मनि एव आत्मना तुष्टः I

One becomes blissful within oneself.

तरति शोकं आत्मविद I

Knower of Self overcomes grief.

ब्रह्मविद ब्रह्मैव भवति I

Knower of Brahman becomes Brahman.

(Brahman: Absolute Blissful-Conscious-Being-Existence-Energy.)

***

Suggested Reading

Vedas

1) Jean Le Mee and Ingbert Gruttner: Hymns from the Rig-Veda, Alfred A. Knopf, New York, 1975

2) Antonio T. de Nicolas: Meditations through the Rig Veda: Four Dimensional Man, Shambhala, Boulder and London, 1978

3) Devi Chand: The Yajur Veda, Munshiram Manoharlal Publishers, New Delhi 1994

4) Ganapati, SV: Sama Veda, Motilal Banarasidass Publishers, Delhi, 1992

5) Devi Chand: The Atharva Veda, Munshiram Manoharlal Publishers, New Delhi, 1980

Upanishads

6) Radhkrishnan, S: The Principal Upanishads, Harper Collins Publishers, New Delhi, 1994

7) Mahadevan, TMP: Upanishads, Arnold-Heinemann Publishers, New Delhi, 1975

8) Swami Madhavananda: Minor Upanishads, Advaita Ashrama, Calcutta, 1980

9) Deshmukh, VD: Turiya: The Fourth State of Consciousness and the STEP Model of Self-Consciousness, Journal of Interdisciplinary Crossroads, vol. 1, no. 3 (Dec 2004) pp. 551-560

Bhagvadgita

10) Swami Swarupananda: Shrimad Bhagvad Gita, Advaita Ashrama, Calcutta, 1967

11) Radhkrishnan, S: The Bhagavadgita, Harper Collins Publishers, New Delhi, 2004

12) Antonio T. de Nicolas: The Bhagavad Gita: The ethics of Decision Making, Nicolas-Hays, Berwick, Maine, 1990

Brahma-sutra and Vedanta

13) Swami Ghabhirananda: Brahma-Sutra Bhasya of Shankaracharya, Advaita Ashrama, Calcutta, 1996

14) Swami Tattwananda: The Quintessence of Vedanta, Sri Ramakrishna Advaita Ashram, Kalady, 1991

15) Swami Nikhilananda: Vedantasara or The Essence of Vedanta of Sadananda Yogindra, Advaita Ashrama, Calcutta, 1978

16) Swami Vimuktananda: Aparokshanubhuti or Self-Realization, Advaita Ashrama, Calcutta, 1966

17) Parthasarathy, A: Atma-Bodha: Knowledge of Self, Vedanta Life Institute, Mumbai, 1986

18) Samvid: Prabodha-Sudhakara: The Nectar Ocean of Enlightenment, Samata Books, Madras, 1987

19) Swami Tejomayananda: Tattva-Bodhah of Sri Adi Shankaracharya, Central Chinmaya Mission Trust, Mumbai, 2002

20) Swami Madhavananda: Vivekchudamani of Sri Shankaracharya, Advaita Ashrama, Calcutta, 1970

21) Swami Jagadananda: Upadesh-Sahasri of Sri Shankaracharya, Sri Ramakrishna Math, Mylapore, Madras, 1970

22) Swami Ashokananda: Avadhuta Gita: Song of the Free, Sri Ramakrishna Math, Mylapore, Madras,1981

23) Bhagwat, LB: Sri Jnanadeva’s Amrutanubhava with Changadeva Pasashthi, Samata Books & Sri Mira Trust, Chennai, 1997

24) Huxley A: The Perennial Philosophy, Harper Collins Publishers, 2004

Yoga-sutras

25) Trevor Leggett: Shankara on the Yoga-Sutras, Motilal Banarasidass Publishers, Delhi, 1992

26) Taimni, IK: The Science of Yoga: The Yoga-Sutras of Patanjali, The Theosophical Publishing House, Wheaton, Illinois, 1961

27) Deshmukh, VD: Presence: The Key to Mental Excellence, Jacksonville, Florida, 1990

28) Jaideva Singh: Vijnana-Bhairava or Divine Consciousness, Motilal Banarasidass Publishers, Delhi, 1999

29) Akers, BD: The Hatha-Yoga-Pradipika of Svatmarama, YogaVidya.com, Woodstock, New York, 2002

Pranayama

30) Nagendra, HR: Pranayama: The Art and Science, Vivekananda Kendra Yoga Prakashana, Bangalore, 1998

31) Swami Ramdev: Pranayama: Its Philosophy & Practice, Divya Prakashan, Hardwar, India, 2005

32) Swami Kuvalayananda: Pranayama, Popular Prakashan, Mumbai, 1966

Meditation & Consciousness

33) Swami Paramananda: Silence as Yoga, Vedanta Centre, Cohasset, Mass. 1974

34) Bhikkhu Bodhi: In the Buddha’s Words, Wisdom Publications, Boston, 2005

35) Bhante Henepola Gunaratana: Mindfulness in Plain English, Wisdom Publications, Boston, 2002

36) Rosenberg L: Breath by Breath: The Liberating Practice of Insight Meditation, Shambhala, Boston, 1999

37) Krishnamurti, J: The Meditative Mind, Krishnamurti Foundation of America, Ojai, California, 1989

38) Deshmukh, VD: Neuroscience of Meditation, TSW Holistic Health & Medicine (2006) 1, 275-289

39) Siegel DJ: The Mindful Brain: Reflection and Attunement in the Cultivation of Well-Being, W. W. Norton & Company, New York, 2007

40) Zelazo PD, Moscovitch M, & Thompson E (Eds): The Cambridge Handbook of Consciousness, Cambridge University Press, 2007

Vinod D Deshmukh MD PhD is a retired neurologist from Jacksonville, Florida. He was an Associate Professor of Neurology at University of Florida. He has published four books of his original poems and essays: Presence: The Key to Mental Excellence, The Last Leaf, A Poet’s Walk and Poet’s Vision and sixty scientific articles including The Neuroscience of Meditation, The Multi-stream Self, and The Mind in Vedanta and Neuroscience.” He lives a simple, creative, and meaningful life of presence or mindfulness, and love for Nature and Life.

Teachings of Swami Sivananda, by Mahendra Mathur

admin — Wed, 01 Apr 2009 06:48:11 +0000

That Thou ‘Art’

“That” of the Upanishadic teaching “That Thou Art” was explained by Swami Chinmayananda as the Supreme Reality from which all names and forms have emerged. and “Thou” by Maharishi Ramana as non-personal and all-inclusive awareness. The “art” of the teaching flows smoothly from the main advice of Swami Sivananda which can be reduced to twenty points. And this advice anyone can follow.

Life of Swami Shivananda

Born in 1887 in Pattamadai, Tamil Nadu, South India, Swami Sivananda whose name was then Kuppuswami, was a brilliant boy at studying as well as gymnastics. He was naturally inclined toward spiritual and religious practices. His parents were very devoted to Lord Siva and Kuppuswami eagerly joined them twice daily for worship (Puja) and Kirtan (Mantra chanting). His natural selfless spirit led him to a career in the medical field. The young Dr. Kuppuswami went to Malaysia where he was given the responsibility of running a hospital.

One day Dr. Kuppuswami had the opportunity to cure a wandering Sannyasin (renunciate or Monk) who then gave the doctor instruction on Yoga and Vedanta. From that day on his life changed, and gradually Dr. Kuppuswami became more introspective and could not stop pondering the great questions of life. Filled with a tremendous desire for spiritual growth and enlightenment, Kuppuswami went to North India in search of his Guru. After spending time in Banaras, he travelled north to the Himalayas.

In the holy town of Rishikesh, Kuppuswami discovered his Guru who gave him Sannyas. After taking these vows, Swami Sivananda Saraswati, as he would be known henceforth, got absorbed in extremely intense daily Sadhana and Tapas for the next 10 years. Now Swami Sivananda became one of the most prolific Yoga teachers who has ever existed. Although he rarely left the little town of Rishikesh Swami Sivananda’s teachings spread quickly throughout our entire planet.

His Teachings:

1. Brahmmuhurata. Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for Sadhana. Do all your morning spiritual Sadhana during this period from 4 a.m. to 6:30 or 7 a.m. Such Sadhana gives quick and maximum progress.

2. Asana. Sit on Padmasana (lotus pose), Siddhasana (adept’s pose) or Sukhasana (any pose you like) for your Japa and meditation for half an hour, facing east or north. Increase the period gradually to three hours. Practice Sirshasana (headstand) and Sarvangasana (shoulderstand) for maintenance of health and Brahmacharya. Take light physical exercises as walking, etc., regularly. Do twenty rounds of easy, comfortable Pranayama (breathing exercises). Do not strain yourself while doing Pranayama.

3. Japa. You can repeat any Mantra (sacred syllable), such as pure Om or Om Namo Narayanaya, Sri Ram, Sita Ram, Sri Ram Jaya Ram Jaya Jaya Ram, Om Namah Sivaya, Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Hari Om, or Gayatri (a sacred Vedic Mantra), according to your taste or inclination, from 108 times to 21,600 times daily.

4. Dietic Discipline. Take Sattvic food. Observe moderation in diet (Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a fortnight once or twice in a year. Eat simple food. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is a sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, dhal and bread without any pickle. Do not ask for extra salt for dhal, and sugar for tea, coffee and milk. Non-vegetarians should try their best to gradually give up flesh-eating. They will be immensely benefited.

5. Meditation. Have a separate meditation room under lock and key. If this is not possible then a corner of the room should be set apart with a small cloth screen or curtain drawn across. Keep the room spotlessly clean.

6. Svadhyaya. Study systematically the Gita, Ramayana, Bhagavatam, Vishnu-Sahasranama, Upanishads, Yoga Vasishta, and other religious books from half an hour to one hour daily, and have Suddha Vichara (pure thoughts).

7. Elevate the Mind. Learn by heart some prayer - Slokas (prayer verses), Stotras (hymns) and repeat them as soon as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.

8. Brahmacharya. Preserve the vital force (Veerya (seminal energy)) very, very carefully. Veerya is God in motion or manifestation (Vibhuti). Veerya is all power. Veerya is all money. Veerya is the essence of life, thought and intelligence. This instruction is not for bachelors only. Householders also must follow it as far as possible. They must be extremely moderate in their marital connections with their spouse. This is very important.

9. Charity. Do charity work regularly, every month, or even daily according to your means. Never fail in this item. If necessary forego some personal wants but keep up this charity regularly.

10. Satsang. Give up bad company, smoking, meat and alcoholic liquors entirely. Have constant Satsang (association with holy people). Do not develop any evil habits. Deliberately exert to develop positive virtuous qualities.

11. Fast. Fast on Ekadasi (11th day of the Hindu lunar fortnight) or live on milk and fruits only.

12. Japa Mala. Have a Mala (rosary) around your neck or in your pocket or under your pillow at night. This will remind you of God. Twirl the beads during your leisure. You should repeat the Name at all times, whatever task you may be engaged in.

13. Observe Mouna. Observe Mouna (vow of silence) for a couple of hours daily. Do not make gestures and inarticulate noises during the period of silence.

14. Discipline of Speech. Speak truth at all cost. Speak a little. Speak sweetly. Always utter encouraging words. Never condemn, criticize or discourage. Do not raise your voice and shout at little children or subordinates.

15. Be Content. Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a happy, contented life. Avoid unnecessary worry. Be mentally detached. Have plain living and high thinking. Think of those who do not possess even one-tenth of what you have. Share with others.

16. Practice Love. Never hurt anybody. Ahimsa Paramo Dharmah (Non-injury is the highest virtue). Control anger by love, Kshama (forgiveness) and Daya (compassion). Serve the sick and the poor with love and affection. This is service of God.

17. Be Self Reliant. Do not depend on help. Self-reliance is the highest virtue.

18. Self-Analyze. Think of the mistakes you have committed during the course of the day, just before retiring to bed (self-analysis). Keep a daily spiritual diary and self-correction register as Benjamin Franklin did. Maintain a daily routine and resolve-form. Do not brood over past mistakes.

19. Do Your Duty. Remember that death is awaiting you at every moment. Never fail to fulfill your duties. Have pure conduct (Sadachara).

20. Remember God. Think of God as soon as you wake up and just before you go to sleep, and at all other times whether engaged in any work or not. Repeat His Name always. Surrender yourself completely to God (Saranagati).

This is the essence of all spiritual Sadhana. It will lead you to liberation. All these spiritual canons must be rigidly observed. You must not give any leniency to the mind.

A connection with the divine

Similar is the advice by W. Jane Robinson in her book Divine Declarations. She says, “In moments of happiness, in moments of grief; in times of darkness, in times of light; in feelings of abandonment, in feelings of belonging; in a present of soaring heart, in a future of hopelessness; in the sense of self-worth, in the sense of worthlessness, we all experience a pervasive longing for a deeper connection—a connection with the divine.”

Robinson emphasizes the need for understanding our divinity and power. We should make a divine declaration to the effect that, “I am a divine being, a spark of the divine source. I am worthy. I am loving and loved. I live in a supportive world, supported by God, the divine source. My inheritance is abundance in love, health, joy, peace and all my heart desires for a wonderful life.”

One should consider oneself worthy and regardless of past circumstances, of great value. Robinson points out, “I see the little child in me and I nurture that child with love, respect, and emotional support. I forgive myself for past mistakes and forgive others who may have hurt me intentionally or unintentionally. This should be made into one’s divine declaration.”

Robinson stresses on maintaining a healthy mind, body and spirit. For this she advocates working “to resolve any situations in my life that are emotionally intolerable. I will take steps in my life to know who I really am and explore my options to live up to my dreams and potential.”

She talks of love, gratitude and forgiveness because “I now know that when I forgive someone, I free myself from the bondage of pain. I release myself from this pain.”

She wants one to open oneself to the flow of the universe and share because “sharing is the outflow, creating space for new expansive energy into my cycle. It is the cycle of universal abundance. I receive, give and receive again,” so as to create a cycle of blessings in life and in the lives of others.

She tells us to stand tall, live authentically, set boundaries and enjoy living in one’s divine power. Here one needs to nourish one’s life through the practice of “positive thinking, meditating, praying, communing with nature, attentive focus, and living in my truth…I allow divine energy to flow into my life and allow it to flow outwards as I share with others.” Robinson adds, “I now choose to awaken to my divinity lovability and I declare my divine connection to God, the Source and All That Is—my life depends on it.”

Contrary Verses

When life could be so much improved by implementing advice of Gurus like Swami Sivananda, it is a pity that a section of society is subjected to teachings which are quite contrary in terms of flesh-eating, violence and promiscuity. What follows is a selection of such verses from the Quran.

And We shaded you with clouds and sent down on you Al-Manna and the quails, (saying): “Eat of the good lawful things We have provided for you,” (but they rebelled). And they did not wrong Us but they wronged themselves.

And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. 86. How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). 87. They are those whose recompense is that on them (rests) the Curse of Allâh, of the angels, and of all mankind. 88. They will abide therein (Hell). Neither will their torment be lightened, nor will it be delayed or postponed (for a while).

151. We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allâh, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zâlimûn (polytheists and wrongdoers).

Surah 4, Verse3. And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess.

Last Words

Such verses definitely contribute towards spreading terror. No amount of measures taken after 26-27/11 have been able to stop the bomb blasts at Guhawati. Major and bold steps need to be taken to prevent people from getting conditioned by such verses. On the other hand teachings of Gurus like Swami Sivananda should be taught in all schools. It is much better to be a warrior in the mould suggested by Swami Sivananda:

Be thou a spiritual warrior of Truth. Put on the armour of discrimination. Wear the shield of dispassion. Hold the flag of Dharma. Sing the song of Soham or Sivoham. March boldly with the band of Pranava-Om Om Om. Blow the conch of courage. Kill the enemies like doubt, ignorance, passion and egoism and enter the illimitable kingdom of blissful Brahman. Possess the imperishable wealth of Atma. Taste the divine immortal essence. Drink the nectar of Immortality.

North Carolina youth retreat

admin — Wed, 01 Apr 2009 06:46:40 +0000

Come enjoy the beginning of spring with Hindu YUVA at our Youth Retreat! It’s one full day of activities that include games, a treasure hunt, discussions, a guest speaker, cultural performance by Bhutanese kids, a campfire, and lots more. Come enjoy this full day of activities while making new friends and learning more about our amazing heritage. The Youth Retreat will be from 2PM Saturday April 4 to noon Sunday April 5 at Chestnut Ridge campsite in Efland, NC. Rides will be provided! For more information, contact Shivani at shiv.tarheel11@gmail.com.

SEWA “To Serve Humanity is to Serve God,” by Sai Santosh Kolluru

admin — Sun, 01 Mar 2009 10:58:57 +0000

Sri Krishna in the Bhagavad Gita addresses his beloved devotee Arjuna: “With a vision of affecting the liberation of men/women, I have inculcated three yogas or methods, namely, that of knowledge, selfless work, and total surrender or devotion. There is no other means anywhere.”

As two armies confront one another and clash on a battlefield where Arjuna passes through a dreadful phase of melancholy and regret, Duryodhana is not ready for any compromises. The outcomes of a solution by the incarnation of the lord himself proved ineffective. Sri Krishna says to Arjuna, “Your only duty is to act and not to hanker after the fruits thereof” (Gita Chapter II: 47). Such seva, or “selfless work,” is essential in life. An attitude of selflessness, preforming actions with a selfless discernment, is what is needed for one to attain the purity of mind. One can argue that the goal of life is not peace of mind and that one does not necessarily need to desire a peace of mind. However, to attain all the pleasures and happiness in life and thus achieve moksha or liberation, karma yoga is necessary. My own happiness and my pleasures in life are secondary when it comes to helping those who are less fortunate than I am. Being an engineering major and a collegiate athlete, one can say that I do find peace of mind in the selfless work that I do for the community, but even such seva came to thought when I started reading the Bhagavad Gita.

The Bhagavad Gita has been the root of all of my actions in life, especially when it has come to seva or karma yoga. Born in India and brought up in the United States, I have been both around poverty and wealth. However, it was not until my current freshman year in college that I have been personally motivated to do something that made a difference in the community and in someone’s life. After ending a long day of school, work, and running, I finally came to my dorm room to finish a verse of the Gita, but the thought of the man I met a few days earlier who took his time to explain his homelessness still lingered in my head. At the time, I immediately donated twenty dollars out of my pocket, but I realized that money does not solve everything. Feeling helpless, I met with a few community leaders to perhaps use my passion for running and my spiritual knowledge as a way to help people escape the pain and struggles in their lives. While this idea was still in my head, a remarkable thing happened. At the Indian Student Association Benefit Dinner, “Eat to Educate,” Dr. Sree Sreenath of the Case Western Electrical Engineering and Computer Science department gave a presentation about the Bhutanese Empowerment Project. Soon after listening to his presentation, I approached him very enthusiastically to learn about the history behind these refugees and I realized then that the problem needed immediate attention.

Spending the rest of the event with Dr. Sreenath gathering directions and information about some of the refugees living in Cleveland, I took the RTA Train to the west side of Cleveland and visited some of the refugees the very next day. As I entered the basement of the apartment of one of these families, I felt like I was back in my homeland, feeling very close to my roots. This one particular family welcomed me very graciously as they had been told that morning that I was coming. As I sat down and introduced myself as a student from Case Western Reserve University, they gathered around me very eager to listen to what I was saying. I tried to approach them not as a volunteer of an organization but as a friend; a fellow descendent from the same part of the world who is willing to do his best to help with the situation they are faced with. In other words, I wanted to be their path to the “New World.”

As I have come to understand the problems of these refugees, I created a plan for each of them and advised them on what I think they should do and the path they should follow. For example, a very bright 11th grader, Daya, was sitting next to me and had no idea how to get into college. Putting myself in his shoes, it was hard to imagine being so motivated and eager to work hard and study hard without having any knowledge of the tools available. So, I made him a checklist of things to do such as taking the SATs and acquiring letters of recommendation. I am also currently working with him on his admission’s essay in which I advised him to write a story on his amazing journey to America and his perspective as a refugee. Many of the refugees I have met are among the brightest people I know. For example, Bhim and Hari both have their Bachelors Degrees in mathematics and chemistry, respectively. Hari’s brother, who is on his way to the United States, has a Masters in physics. Though they have much expertise and a high level of education, they are living in a new country working for a minimum wage, not knowing what they can make of themselves. Seeing this really motivated me to help these individuals find their paths to success. As Dr. Sreenath would put it, “The talent is there, the education is there, but they need someone to help them become acculturated with this new society, a new community, and this is where students like you come in.”

The stories I have mentioned in this article are only a few of the many. The United Nations expects to have more than a staggering 60,000 refugees in the next few years coming in to the United States, the largest refugee project ever undertaken by the U.N. The Bhutanese Refugees Project consists of 30 families – 109 people in Cleveland and 24 families – 100 people in Akron. Most of these refugees need help acquiring basic needs such as education, vocational training, and women empowerment. Some of the projects that volunteers like myself and other students from Case Western are working on are Project “Vahan,” or wheels – helping them earn a Drivers License, Project Vani – teaching English as a Second Language, and Project Bala – providing children with a cultural education. These are just a few of the various projects that are designed to serve the refugees. Sewa International volunteers like Dr. Sudesh Agrawal are also involved in helping these refugees through yoga and meditation. Just last week Dr. Agrawal and I visited a library basement where we plan to teach the refugees yoga – such as Surya Namaskara – and engage them with my spiritually and intellectually inclined discussions on the Bhagavad Gita. Many of the incoming refugees in the next few years will be facing the same world that Bhim, Hari, Daya, and many others are currently facing. As young Hindus born and brought up in the United States, having come from the same part of the world as these refugees, we all have a duty to fulfill. Whether that duty is to provide these refugees with strength and hope through tough times by simply talking to them or to actually go out and find them jobs, we all have the tools, the knowledge, and the power to help those less fortunate than us, help these new future generations live the American Dream.

Sai Santosh Kolluru is an undergraduate student at Case Western Reserve University. He is majoring in mechanical and aerospace engineering with a minor in astronomy. He is also a varsity cross country and indoor and outdoor track runner for his university.

My Experience Volunteering in India, by Dwijavanthi Kumar

admin — Sun, 01 Mar 2009 10:55:31 +0000

Children at Adarsha colony, Bangalore

After graduating from college last May, I decided to take a year off because I wanted to pursue medicine and needed time to apply to schools for the next year. I also strongly believe in social responsibility and taking action to improve society. Therefore, I applied for a fellowship with the Youth for Seva NGO in Bangalore, India hoping for an experience to broaden my perspective, to apply all the knowledge I’ve learned in school, and of course to affect positive changes in people’s lives. I chose Bangalore because I’m already familiar with the language and culture and therefore I could affect more direct change with spending minimal time adjusting to the atmosphere.

I arrived in Bangalore on September 10th not knowing what to expect. I knew I wanted to make a difference and get an idea of all the projects that need to be done. Because of my interest in medicine, I wanted to work on projects relating to healthcare. However, at that time volunteers were not being properly engaged in hospitals and clinics. Nevertheless, there were other health-related activities such as the mobile clinic and sporadic health clinics around the city.

Eye clinic, Bangalore

My project coordinator, Venkatesh Murthy, helped me organize my time in order to get an idea of working in different settings. During my time in Bangalore, I helped initiate several health-related projects. One of my aims was to design and implement a volunteering system in Kidwai Cancer Institute to facilitate a framework for the willing volunteers in the society as well as to help hospital staff and administration. Though it was difficult to work within the bureaucracy of the hospital, it turned out be a great success. Working with the children diagnosed with cancer and enabling others to come teach them on a weekly basis was extremely fulfilling.

I also interviewed low-income patients in the Breast Cancer ward of Kidwai and documented how they mobilize funds for their cancer treatment. Since most of the patients in Kidwai are from rural areas with little property or income, they often sell most of their belongings to afford cancer treatment. I hope to submit the survey report as a grant proposal to the state government.

Mobile clinic, outskirts of Bangalore

Furthermore, I worked with mobile clinics both in Bangalore and in remote Tribal areas in B.R. Hills and supplemented health education to the medical care. I felt that many of diseases and minor ailments could be prevented by the appropriate addition of health education to the medicine the patients were receiving.

During my time in Bangalore, I met a diverse group of people and worked with motivated and skilled volunteers. I definitely met with difficulties in achieving my goals, but the support from my team-mates and from the patients was a huge motivating force. Overall, my experience volunteering in these projects cannot be described in words alone. It was an experience I would not trade for anything in the world. The things I learned, the people I met, and the positive change that I helped affect has changed my life and the way in which I view the world. I hope everyone gets an opportunity to have such experiences.

Dwijavanthi Kumar graduated in May 2008 from the University of Iowa with a degree in with Biomedical Engineering. To learn more about her experience as well as the experiences of other youth volunteers, please visit www.sewausa.org/yuva-sewa/yfs-experiences

Interview with Shobhit Mathur, a Yuva for Sewa Fellow

admin — Sun, 01 Mar 2009 10:53:15 +0000

Shobhit Mathur spent time volunteering through the Yuva for Sewa fellowship program. He traveled to Suriname and taught computer science to people there. In this video interview, he shares his experiences during his time as a volunteer.

Sewa in Hinduism, by Abhipsa Kar

admin — Sun, 01 Mar 2009 10:51:23 +0000

Sewa, by definition, is any physical act one performs for the benefit of others in need. In Sanskrit, it is described in the shloka Paropakaraya Punyaya, Papaya Parapeedanam, i.e. any action resulting in the good of others is noble and should be followed. Sewa is essentially selfless service toward humans, animals, nature, and even the self. For every service done for others is a service done for the self and, in effect, a service done for God, as illustrated in the shloka, “Iswarah Sarva Bhutanam Itruddesha Arjuna Tishtati,” which means that the same God who is present in me is also present in other human beings.

An integral component of sewa is daana, or charity. However, such charity must be impersonal. Charity is not a tool for making one feel more superior for having given; it is not rewarded with platinum plaques and gold medals. Charity, like service, is done for punya, purity of the heart.

Types of Sewa:
Sewa consists of two parts: runa- debt that is owed, and yagna – a sacrifice, or how to repay that debt. We owe a debt to everyone and everything that has affected who we are now and who contributed to us being where we are today. From the engineers and scientists who developed new technologies, the doctors who took care of our well-being, and our parents who have guided us and provided us with unending resources, we have incurred countless debts. How do we repay this debt? How do we help those who have helped us? Through sewa or yagna.

There are five general types of runa, each corresponding with a yagna:
1. Devaruna-Devayagna: This is a debt to all the natural forces that replenish life at every moment: the sun, rain, etc. To serve these forces, one must respect them and preserve them, not just through pooja adorned with ritual, but with a deeper understanding of the importance of nature and what is owed to her.

2. Rishiruna-Rishiyagna: A type of debt owed to the teachers who have contributed to the field of knowledge, be it through a professor’s lecture, a grandparent’s wisdom, or a writer’s book. It is a debt that is repaid through passing the knowledge to others or adding to the large store of knowledge.

3. Pitraruna-Pitrayagna: This is an obligation to parents who have raised their children and helped develop their personalities. Whatever we become in life, we become because of our parental figures. We owe them compassion and respect when they are alive, care in their old age, and shraadha with their death.

4. Nararuna-Narayagna: Beyond the teachers and the parents, nararuna is what is owed to fellow human beings. This is the yagna most commonly identified through various NGOs working to assist men and women who are deprived in any way by building schools and hospitals or raising funds for the homeless.

5. Bhutaruna-Bhutayagna: A responsibility towards the animals who have nourished our environment and contributed to our existence. For example, take the earthworm, whose presence provides fertile soil. It is our duty to care for the animals as they have cared for us.

Sewa is performing all of the mentioned yagna to fulfill the obligation we owe to everyone, including nature and God.

How Sewa is performed
Sewa can be spiritually driven or performance driven. NGOs are excellent examples of professionally managed and effective service givers. Sewa is done with efficiency to better the lives of as many people (or animals) as possible and produce the best results.

But, at a more individual scale, sewa can be spiritually motivated. With this, results are not the most significant factor. Rather, service is done as a sacrifice and driven by principles and morals, for the betterment of the community at all levels, including self-development.

As a rishi once said, “Mountains and valleys both peacefully coexist.” Sewa, too, can be highly effective and efficient but must also have the depth of spirituality. There is no right or wrong way to do sewa; It is done to see the smiles of children in need, the appreciation in the eyes of the old, and in the integrity of existence.

References:
Bauddhik on Sewa, by Venkatesh Murthy
http://www.sewausa.org/
http://www.nhsf.org.uk/index.php?option=com_content&task=view&id=184&Itemid=186 (National Hindu Students Forum UK)

Abhipsa Kar is a sophomore in Preble High School, Wisconsin. She is part of ADIRE, a non-profit organization that helps develop villages in Orissa. She enjoys volunteering at nursing homes and schools during her summers.

Bhutanese Refugee Empowerment

admin — Sun, 01 Mar 2009 10:50:02 +0000

Refugee camps

The population in Bhutan mainly consists of two communities: the Drukpas and the Lhotshampas. Bhutanese rulers forced the Lhotshampas, minority ethnic Nepalis from Southern Bhutan, to adhere to unusual regulations in order to create a homogenous culture across the nation. The unfair treatment included compelling them to wear traditional clothing, stripping them of their citizenship, and forcing them into exile. Nepali language classes and Hindu schools were also terminated with the intention that this would put an end to their customs and beliefs. In 1985, conflict between these two communities resulted in a mass exodus of Lhotshampas to Nepal. These Bhutanese refugees in Nepal were considered “illegal immigrants” despite their Nepali origins. Until 1994, more than 110,000 Lhotshampas took refuge in seven United Nations-administered camps in Nepal living in very poor conditions. Initially, the refugee population aided in developing an infrastructure prioritizing education and the standard of living, however, as more and more refugees sought shelter in these camps, the situation gradually worsened. Donations from around the world decreased and the educated youth found jobs outside of the camps. The camps would not serve as a permanent solution to the growing number of Bhutanese refugees in Nepal.

The United States eventually volunteered to resettle 60,000 of these refugees, with the remainder destined to go to other developed nations including Australia, Canada, Norway, Netherlands, New Zealand and Denmark who have offered to resettle 10,000 each. In 2008, they began arriving in the United States in what the UN has described as one of the world’s largest resettlement efforts ever. These refugees are given only a few months of support from the government and the resettlement agencies. After that, they are required to become self-sufficient. The most pressing needs are for financial assistance, employment, and basic material needs. They also require support to help them make the transition to this new land.

Bhutanese Refugees in Dallas, TX

These are families who cannot afford to buy essentials such as blankets, winter jackets, and toys for their children. Many have no jobs or are students and have no income. Although the VolAgs (Voluntary Agencies), or resettlement agencies, provide some support for the first few months, it is not adequate. Since agency support and government aid is not available to them for an extended period of time, the assistance of Sewa International is quickly becoming a lifeline for many of these families. The Bhutanese Refugee Empowerment (BRE) project by Sewa International is working towards helping the refugees for their short term and long term needs. Necessities such as living arrangements, clothing, and employment have been arranged through local volunteers to smoothen the transition to a new way of life.

Sewa International is working on helping Bhutanese refugees settle down culturally in a new environment, financially, and professionally. Volunteers from Sewa International as well as Hindu Swayamsevak Sangh, temples, and other local organizations are helping with the basic essentials including housing and its supplies, transportation for grocery shopping, medical needs, and immigration offices, and setting up internet centers and other forms of communication. Many are helping with driving exams and lessons since transportation is required for almost all activities. In Atlanta, GA as well as other locations, ongoing outreach programs have been implemented. These include visits to families and helping with their day-to-day needs (some individuals and families have even “adopted” them), employment training, driving lessons, and job placement. Above all, volunteers are helping Bhutanese refugees integrate culturally as well. During Makar Sankranti, Sewa International centers celebrated with large numbers of families gathered to welcome new friends and rejoice in this auspicious occasion. With Holi and Ugadi festivals coming up, more celebrations are on their way. By taking families to local temples, celebrating festivals, and providing religious reading material for spiritual development, Bhutanese families have been able to retain their cultural values abroad.

Bhutanese Refugee families support program-Sacramento, CA

However, with the global recession, employment has remained a challenge. Though many of the refugees are educated and can speak English, many of them have remained without a job. The Bhutanese people come from varying backgrounds. Despite their education and experience, they lived in refugee camps where they did not have work permits and were not used to living in a culture where working is something everyone would have to do. With the growing numbers of volunteers, job search and preparation is aiding in refugee employment. In Cleveland, Ohio, the Shangri-La Job Placement Agency, a newly formed group of Sewa International youth volunteers, joined other Sewa International volunteers in celebrating Makar Sankranti while giving tips on finding a job, job etiquette, and financial matters. The Bhutanese refugees benefitted greatly from this resourceful event. Furthermore, Sewa International is applying for federal and corporate funding in order to support the growing numbers of refugees in the US throughout the next few years.

For more information on BRE work across the US or if you would like to contact local coordinators, please visit http://www.sewausa.org/bhutanese-refugee-empowerment-project.

Video Interview of Mihir Vaidya, Ekal Vidyalaya

admin — Sun, 01 Feb 2009 09:00:16 +0000

Ekal Vidyalaya is an organization that initiates, supports, and runs non-formal one-teacher schools (popularly known as Ekal Vidyalayas) in tribal villages all over India. With the participation of numerous non-profit trusts and organizations, this program has now become the greatest non-governmental education movement in the country.

Mr. Mihir Vaidya, Vice President of Ekal Vidyala, North-west America, spoke to University of Washington students about the organization.

The Great Guru Maharishi Ramana, by Mahendra Mathur

admin — Sun, 01 Feb 2009 08:59:33 +0000

The Self
That in which all these worlds seem to exist steadily, that of which all these worlds are a possession, that from which all these worlds rise, that for which all these exist, that by which all these worlds come into existence and that which is indeed all these - that alone is the existing reality. Let us cherish that Self, which is the reality, in the Heart.

The essence of Sri Ramana’s teachings is conveyed in his frequent assertions that there is a single immanent reality, directly experienced by everyone, which is simultaneously the source, the substance and the real nature of everything that exists.

His Life
Sri Ramana Maharshi was born to a Tamil Hindu Brahmin family in Tiruchuzhi, Tamil Nadu on December 30, 1879. After attaining liberation at the age of 16, he left home for Arunachala, a mountain considered sacred by Hindus, at Tiruvannamalai, and lived there for the rest of his life. Arunachala is located in Tamil Nadu, South India. Although born a Brahmin, after having attained moksha he declared himself an “Atiasrami,” a Sastraic state of unattachment to anything in life and beyond all caste restrictions.

Sri Ramana maintained that the purest form of his teachings was the powerful silence which radiated from his presence and quieted the minds of those attuned to it. He gave verbal teachings only for the benefit of those who could not understand his silence. His verbal teachings were said to flow from his direct experience of Consciousness as the only existing reality. When asked for advice, he recommended self-enquiry as the fastest path to moksha. Though his primary teaching is associated with Non-dualism, Advaita Vedanta, and Jnana yoga, he highly recommended Bhakti, and gave his approval to a variety of paths and practices.

The Single Immanent Reality
He gave it a number of different names, each one signifying a different aspect of the same indivisible reality. What follows is the explanation of the three terms that he frequently used.

1. The Self. This is his most used term. He defined it by saying that the real Self or real`I’ is, contrary to perceptible experience, not an experience of individuality but a non-personal, all-inclusive awareness. It is not to be confused with the individual self which he said was essentially non-existent, being a fabrication of the mind which obscures the true experience of the real Self. He maintained that the real Self is always present and always experienced but he emphasized that one is only consciously aware of it as it really is when the self-limiting tendencies of the mind have ceased. Permanent and continuous Self-awareness is known as Self-realization.

2. Sat-chit-ananda. This is a Sanskrit term which translates as being-consciousness-bliss. Sri Ramana taught that the Self is pure being, a subjective awareness of `I am’ which is completely devoid of the feeling `I am this’ or `I am that.’ There are no subjects or objects in the Self, there is only an awareness of being. Because this awareness is conscious it is also known as consciousness. The direct experience of this consciousness is, according to Sri Ramana, a state of unbroken happiness and so the term ananda or bliss is also used to describe it. These three aspects, being, consciousness and bliss, are experienced as a unitary whole and not as separate attributes of the Self. They are inseparable in the same way that wetness, transparency and liquidity are inseparable properties of water.

3. God. Sri Ramana maintained that the universe is sustained by the power of the Self. Since theists normally attribute this power to God he often used the word God as a synonym for the Self. He also used the words Brahman, the supreme being of Hinduism, and Siva, a Hindu name for God, in the same way. Sri Ramana’s God is not a personal God; he is the formless being which sustains the universe. He is not the creator of the universe, the universe is merely a manifestation of his inherent power; he is inseparable from it, but he is not affected by its appearance or its disappearance.

God in Quran
There is a wide spread notion that God means the same entity in all religions. Time has come to categorically state that it is not so. What follow are some verses from Chapter II of Quran which prove that the concept of God and His message is quite different in that book, if not contrarory to that of Maharishi Ramana.
161. Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allâh and of the angels and of mankind, combined.
162. They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved.
190. And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihâd, but it was supplemented by another (V.9:36)].
191. And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Harâm (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.
192. But if they cease, then Allâh is Oft-Forgiving, Most Merciful.
193. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of) worship is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zâlimûn (the polytheists, and wrong-doers, etc.)

Once such qualities are attributed to God and are imbibed by ignorant youths, events like killings in Mumbai on 26/11 follow. Somebody has to begin thinking of reformation of Islam by deleting such verses from Quran, however out of context they may be.

‘To be unselfish is every thing, most of all in love and friendship,’ says Goethe, ‘was my highest pleasure, my rule of life, my exercise.’ In the last part of the Ethics treating of ‘the way which leads to liberty’ Spinoza seems to have ascended beyond this village of affections to the level where amor and intellectus are one act. Here ‘the human mind knows itself and its body under the species of eternity, and thus far necessarily has knowledge of God and knows it exists in God and is conceived through God.’

Eighteenth Century German philosopher, Gotthold Lessing’s views on religion are not very different from that of Ramana Maharishi. The Philosopher thought of God as the inner spirit of reality, causing development and itself developing. This world will become peaceful and happy only when the humankind understands God or Self as Ramana Maharishi taught. He proclaimed, “The world is so unhappy because it is ignorant of the true Self. Man’s real nature is happiness. Happiness is inborn in the true Self. Man’s search for happiness is an unconscious search for his true Self.”

Poetry Corner: Diwa, by Kalpita Abhyankar

admin — Sun, 01 Feb 2009 08:58:27 +0000

Deep in the dirth of the lonely corner,
Alone burned courageously speaking of the vast histories
Dressed in the clothes of purest white
Once bathed from the sea of adulation
Unraveled in the purely saffrony silk
Like the innocence of a child
Playfully spreading the luminance of happiness
Looking upward with widened conviction
Begone the gloominess
As the aura arises atop
With a guiding glare,
Vanquishing adverse airs
To rise above to the higher divine

Kalpita Abhyankar is a sophomore at the College of Staten Island on the pre-med track with a major in Biology and minor in English.

Interfaith Marriages: What Young Dharmists Should Know, by Dr. Dilip Amin

admin — Sun, 01 Feb 2009 08:57:15 +0000

Introduction by Stephen Knapp: I want to thank Dr. Dilip Amin for putting this thoughtful information together. Interfaith marriages are becoming an increasingly important topic among Dharmic parents. Personally, when it comes to interfaith marriages, I have seen only a few of them really work out. When a Hindu marries someone of another religion, often the spouse who is Muslim or Christian expects the Hindu to immediately or eventually convert. This may be due to a number of factors that are not always obvious at the beginning of the marriage, such a family pressure, or the birth of children, etc. This is especially the case when a Hindu girl marries an Abrahamic spouse. Even if the spouse does not expect conversion, then at least the children are expected to be raised to become Christians or Muslims. Rarely is this otherwise. Even if the children are exposed to both religions and left to make their own decisions about which religion to follow, it is generally found that within one, two, or at most three generations, that family is no longer connected to the Vedic tradition.

However, I have seen marriages work out nicely when, for example, a converted western Hindu male or Dharmist marries an Indian Hindu female, or vice versa, and plan to raise their children in the Vedic tradition. Or even when two converted Hindus marry each other. But when a Dharmic follower marries a person of the Abrahamic faith, the future can be turbulent with unexpected consequences and problems, especially when children are born. Therefore, I do not advise anyone who wants to make sure their family continues in the Dharmic tradition to enter into an interfaith marriage. You simply cannot be sure of what is going to happen and much heartbreak and turmoil can result. The following two articles below by Dr. Dilip Amin will make this clearer.

Part I
Now more and more young people are engaging in interfaith relationships leading to marriage, many times without realizing the complexities associated with their decision. This message will help Dharmic (Hindu, Jain, Sikh, and Buddhist) young adults make more informed decisions before committing to marry a person of the Abrahamic faiths (Christian, Jew, and Muslim).

As the former president of a Balvihar, I only regret one point of our collective inaction: though we had taught our kids about our religion, we failed to teach them the practical aspects of interacting with young people from other faiths. In the Western world, it is quite common that young adults date those from other faiths during their college years, therefore it should come as no surprise that about a third of our young generation of Hindus, Jains, Sikhs, and Buddhists marry a person from outside of these Dharmic faith traditions (http://www.prlog.org/10139529).

In almost all cases where a non-Dharmic life partner is selected, the decision is made by our young adults without pre-emptive advice, guidance, or consultation with their parents. As cited in this article, religious differences could bring complexities in their married life, starting with an unintended religious conversion of Dharmic and their progeny to the faith of their intended spouse. Further, divorce rates in interfaith marriages are double compared to within the same faith marriages (http://www.religioustolerance.org/ifm_divo.htm). For these reasons, it is increasingly important for our young adults to understand potential complications before entering into a serious relationship, ideally during the years in which they still reside under their parents’ roofs.

While interfaith relationships should develop based on a mutual respect for religious diversity, sometimes major differences in fundamental beliefs(http://www.religioustolerance.org/ifm_bibl.htm); (http://www.zawaj.com/articles/interfaith_marriage_iv.html) pose difficulties in finding a common ground.

Dharmics carry this tolerant attitude that all faiths help you attain God, and everyone should respect not only their own religion, but other religions as well. But this tolerant attitude is not universal. Many families belonging to Christianity, Islam, and Judaism (Abrahamic) believe in the supremacy of their monotheistic dogma. Their holy books reject what they consider polytheistic beliefs of Dharma. For example, Hindus believe that although the Ultimate Reality can be worshiped in many forms (Saguna Brahman), but this recognition and practice is forbidden in Christianity, Judaism, and Islam, and poses a serious issue when it comes to puja or worship (which is considered very bad idol worship by Abrahamics). According to the Ten Commandments: I am the Lord your God. You shall have no other gods before me. You shall not make for yourself an idol, whether in the form of any thing that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God.

Another example, Islam forbids marriage with a non-believer (in Allah). Non-believers are expected to convert to Islam by taking the Sahadah oath, the declaration that there is no God but Allah and Muhammad as his apostle. A similar practice also exists in some Christian sects where there is often intense pressure from family members and the clergy to perform a religious conversion of a Dharmist by Baptism before the church wedding. An uninformed Dharmist will only discover the often times unmentioned expectation of religious conversion after years of being in a romantic relationship. At this point, reluctantly accepting the religious conversion may be the only way of averting a marital grid-lock.

Religious conversion may be a matter of just a brief ceremony, but do not underestimate this ritual as a trivial matter. Taking this oath will set a tone for your life and your children’s lives. You will soon find out that the conversion was not just a matter of satisfying the sentimental obsession of the parents-in-law, but a binding commitment guarded by every member of the new community. As per the Sahadah oath, you will be forbidden to display an image of Lord Krishna, Lord Rama, or Lord Ganesh, or any other deity in your own home since associating partners with Allah is the greatest of all sins. Offering prayers or supplications to anyone, living or dead, is an unpardonable sin. Furthermore, attempting to later reclaim you as a Dharmist, even after talaak (divorce), could be seriously punishable by death or life imprisonment by some Middle Eastern countries’ laws. Therefore, one should be prepared to accept conversion to a new religion as a serious and irreversible process.

Most conflicts in inter-religious marriages will surface after you have children. For Abrahamics, it is vital that children from their marriage follow only the rules of their individual holy book. A Muslim spouse and the community may demand your kids have sunat (religious circumcision) and bear only an Arabic name. A Jewish person may not ask for a religious conversion for the spouse but may want Bris circumcision to declare the Jewish faith for the child. A Christian spouse may require Baptism of children and require them (and you too) to attend Church every Sunday, while you may wish to take your child to the Mandir or Balvihar. Another major consideration is about the expectation for family planning. I know of a case where an Ahmedabadi young woman already has five kids because her Catholic husband did not believe in birth control. Did she know and realize the consequences of her interfaith relationship while dating in college?

In the truest sense, marriage is a secular act and not a religious one. Unfortunately, some religious leaders and communities would like to use the wedding as a tool for their ambition of religious expansion. I learned of a case in Boston where without the Sahadah and Islamic wedding (nikaah), the wedding was denounced by a local Imam and most Muslim relatives did not attend the wedding reception party. In almost all cases of a Hindu-Muslim marriage in which both Muslim and Hindu ceremonies are performed, the religious conversion to Islam (Sahadah) is performed first. Then it is followed by the Muslim wedding ceremony (nikaah) and after that by the Hindu ceremony (Vivah).

Similarly, in many church weddings declaration of faith to Christianity is a mandatory requirement. Therefore, technically speaking, after conversion to Islam or Christian faith has been performed, the Hindu ceremony is a totally superfluous oxymoron because it is a Muslim to Muslim or Christian to Christian wedding performed by a Hindu priest! In such a wedding, do celebrating Hindus really know what why they are celebrating?

While investigating the possibility of a relationship with those from other religions, be sure to find out if there is going to be any pressure to convert for you and your future kids from not just your future life partner, but also from his or her family members and religious community. Not all Abrahamics impose their religious beliefs and practices on their spouse, but it is very important to find out the facts sooner than later. It is also important to note that despite all the potential marital pitfalls, a successful and fulfilling inter-religious marriage is possible, ideally, by not imposing ones respective religious beliefs on the other partner. A similar message has been given in Jodhaa Akbar, Gadar, and Namastey London movies. Bollywood star Hrithik Roshan and Suzanne Khan kept the religions out and got married by a civil wedding, and it is an admirable act. If someone you are dating cannot show you this same respect and expects you to forsake your own religion for marriage, even just in name sake, you must ask yourself if you are prepared to tolerate the intolerance being practiced against you.

Before entering into a relationship, one should have an open dialogue about religious expectations (especially the conversion business) and recognize the far-reaching consequences. Though dealing with this issue early on will obviously be important for the wellbeing of the couple, it is also a significant issue for their children, not to mention the couples extended families who take pride in preserving their religious and cultural traditions that have been passed down for generations and generations. Well-informed and well-thought out decisions for selecting a life mate will certainly bring long lasting happiness in a married life, even if it is an interfaith marriage. But most importantly is that we want to make sure we will have the freedom to follow our traditions and raise our children to do the same without threats to this liberty created by our spouse and his or her relatives.

PART II: Questions about Interfaith Marriages
As the world is getting smaller, people with diverse backgrounds are coming closer. Consequently, more and more young people are making friends and engaging in interfaith relationships leading to marriage, many times without realizing the complexities associated with their decision. These questions and answers are prepared with the objective of educating young people of ALL faiths to help them make more informed decisions before committing to marriage.

What is the main message here?
Interfaith relationships should be based on mutual respect for both faiths, and marriage should be solemnized without imposing religious conversion on a spouse. After marriage, both spouses faiths should get equal respect and consideration in home life and raising children.

Is religious conversion for marriage wrong?
Not if it is discussed early on in the relationship and agreed to by both parties, without coercion. Some conservative Islamic and Christian families still believe in the superiority of their faiths, thus forcing the spouse of any other faith to convert to their faith before an Islamic Nikaah or a church wedding can take place. Such expectations should be discussed upfront before getting deep into a relationship. To ask an intended spouse to give up his or her religion just before the wedding IS UNETHICAL. In such cases, the coerced spouse feels cheated at a time when they expected to experience some of the sweetest memories of their life. It harbors a doubt in their heart if a spouse deceptively practiced proselytism under the guise of love.

What is wrong if one converts to a new faith just for marriage, as far as allowed to practice his/her own faith after the marriage?
Be careful. Religious conversion is not a hollow ritual devoid of any meaning or consequences. Lets take a Christian-Muslim marriage as an example. As per the Sahadah oath to convert to Islam for Nikaah, you accept and declare that there is no God but Allah and Muhammad is his apostle. Further, you acknowledge that associating others (like Jesus) with Allah is the greatest of all sins. Similarly, baptism before a church wedding means conversion to Christianity and a commitment to repudiate former practices (of Islam) and to live with Christ forever. You must ask yourself what is your intention?

Do my children have to convert too?
This should be the MOST CRITICAL question in interfaith relationships, even if there was no conversion required for the marriage ceremony. Ask if your intended spouse expects your sons and daughters to have baptism, bris (for Jews) or sunat to declare their faith for life.

How is a decision to select a faith usually made?
In most cases, the decision for selection of the faith for the spouse and children is made to please the more rigid and intolerant spouse, or the more stubborn parents / community.

Are the above questions relevant to Hindus?
The Dharmic religions (Hindus, Jains, Sikhs, and Buddhists) are not normally accepted or tolerated by the Abrahamic People of the Book in a marriage. Hindus believe in one Supreme God, but they are free to worship the same God in many forms. However, this practice is forbidden in Christianity, Judaism, and Islam and poses a serious issue when it comes to â Puja or the worship of various Dharmic/Hindu forms of God. According to the Ten Commandments: I am the Lord your God. You shall have no other gods (e.g. Ganesh) before me. You shall not make for yourself an idol, whether in the form of any thing that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God punishing children for the inequity of parents, to the third and fourth generations of those who reject me. Can we teach our children both religions? It is difficult. Young kids get confused with mixed and often conflicting messages. For example, when you take them to a Hindu or Jain temple, you ask them to believe in, respect, and bow to several forms of God. But when you take them to a mosque or church, they hear just the opposite, exclusive, and intolerant messages. When confronted with such duplicity, children lose faith in any God or religion.

My spouse is open-minded and we could get around these religious expectations.
Remember, a marriage is not just the union of two individuals but, believe it not, a union of two families and two communities. It is ethical to be upfront and honest about your intentions with your new family rather than building life-long relationships on deception and lies.

I am not so religious; I don’t mind religious conversion for marriage to please my spouse.
Life is full of changes. In general, people tend to return to their roots as they age, especially when they have children. How will you feel if you find yourself irreversibly locked into unintended practices?

Conversion is only a formality, why not do it just to please my spouse and his/her family?
The religious conversion is not a one time deal; you are setting a new tone for your life. If you feed a shark, it will come back again for more food. Similarly, religious conversion for marriage will be followed by the expectation of a declaration of faith for your children via baptism, bris or sunat. Later, you may be forbidden to practice your own religion so children would not learn and follow it. Also, your spouse or his/her family may not like to be part of a religious activity while at your parent’s home. When your fantasy love period ends and it transforms into a routine married life, then these issues may become sore points in your life. My spouse did not know before but is asking now for conversion to please his/her parents. Do not be convinced by the old trick of playing innocent. Every one uses that. If after living with the same parents and community for most of their life, he or she should have known of their parents and communities expectations. If he/she had not, then you have the right to question his or her intelligence.

What is the true test that my intended spouse is not a religious fanatic?
Simple! Just ask for two promises, the second one being the more important: 1) No religious conversion for marriage; and 2) No baptism, bris or sunat for your children. But what if he or she does not agree? If someone you are dating lacks tolerance for what you believe in and expects you to forsake your own religion for marriage, even just in name sake, you must ask yourself if you are prepared to tolerate the intolerance that is being practiced against you.

Why do so many marriages end in divorce?
Some of the major reasons are miscalculated expectations and the resulting complaints that my spouse changed after the marriage. Before entering into an interfaith relationship, find out sooner than later, if he or she has true tolerance for what you are. Is a fulfilling relationship possible in an interfaith marriage? Yes, if the interfaith relationship is based on true mutual tolerance for religious diversity. But to find that is more difficult and challenging than most people think.

Additional References:
What Hindu youths go through while dating
(http://community.beliefnet.com/forums/showthread.php?t=21316)
What Bible says about inter-faith marriages
(http://www.religioustolerance.org/ifm_bibl.htm)
Islamic views on Marriage to Hindus, Buddhists, Jews and Christians
(http://www.zawaj.com/articles/interfaith_marriage_iv.html)
Interfaith divorce rates (http://www.religioustolerance.org/ifm_divo.htm)
Rutgers University research on marriage
(http://marriage.rutgers.edu/Publications/pubtenthingsyoungadults.htm)

Dr. Dilip Amin is a past president of Plymouth Balvihar and a medical research scientist.

The Beauty of Advaita Philosophy, by J. Ajithkumar

admin — Sun, 01 Feb 2009 08:56:20 +0000

There are religions and religions, and there are philosophies and philosophies connected with them. Invariably all religious philosophies are centered around the concept of Ishwar. But has anyone seen this Ishwar? How can we see or feel Ishwar? I am sure there are no convincing answers to all such ‘inconvenient’ questions. Billions and billions of human beings have lived on this planet before us and probably billions will follow us. Many divine personalities belonging to different regions, races and religions have claimed to have seen or felt or realized Ishwar, but none of them could show Ishwar to another individual. It is said that Swami Vivekananda once challenged Sage Ramakrishna Paramahamsa to show him Ishwar and the Sage could go as far as giving him a feel. Experiences of those who claim to have seen Ishwar vastly differ and even those who claim to have felt Ishwar’s presence have much varied experiences. One thing is very clear – that Ishwar has no permanent form nor feel.

The extent of knowledge about Ishwar is so very confusing that it is very difficult for ordinary humans to comprehend it easily. Many individuals have used this situation very cleverly to their own advantage. I am afraid most of the architects and inventors of newer and newer methods or ways to understand Ishwar fall into this category. More than making ordinary people understand about the real meaning of Ishwar, they have used the opportunity to create cults and beliefs that could help them attain power, both political and material. If we analyse the advent of any of the new religions carefully, we can never miss the truth that a major factor is struggle for or against a powerful state or ruler. Those who wanted to sustain or attain power used an enlightened individual as proxy to achieve their ambitions. That is why we find many religions have fallen after some time. Only the most organized can succeed, but that too would fall because the intentions are not to help people but to control them.

Axiomatic Advaita

There are several funny and illogical suggestions that have come to stay among the brain-washed followers of organized religions. One such is the concept of Ishwar as someone who has a particular form. Many say that Ishwar is a gigantic version of humans and resembles us. Many more keep telling their followers Ishwar is closely watching our deeds (all six billion of us!). And that Ishwar rewards and punishes each one of us on the judgment day according to our thoughts and deeds. Their flights of imagination include heaven and hell as incentives and threats for blindly following the dictates of religious leaders. One look at these ideologies is more than enough to recognize the real intent and realize that it is definitely not salvation for the individuals. It is greed and thirst for power all the way. And a majority of terrorists are generated from these types of beliefs due to such inherent faults.

In sharp contrast, the concept of Advaita is like an open source code with no single author. There is nothing hidden and nothing that questions the innate rationality of human beings. If Ishwar is the one who has created and owns this incomprehensible universe, how can it be so simple as to resemble us and to bother about us. It is even ridiculous to believe that it will give us messages, warnings, rewards and punishments. It is even more absurd to think of Ishwar as something or someone different from everything in this universe. Logically and rationally it has to be something that is part of us and present in everything. And that is precisely what the ancient seers of India could conceptualize so convincingly thousands of years ago. Adi Sankara popularized the concept of Advaita and Einstein’s ‘objective reality’ is nothing different. Advaita answers all the questions of any rational human being who is enjoying absolute and unlimited freedom of thought.

Advantage Advaita

There are several advantages associated with the wonderful ideology of Advaita. Many of the modern and ultra-modern social concepts can stand on their own foot only if we can make all people realize the extent of uniformity and commonality in our make-up. Advaita is a great eye-opener in this regard. Everything is made up of the same entity (let us call it Brahmons -http://www.pseudodictionary.com/brahmons) and just that simple understanding is enough to bring in equality and fraternity among human beings.

Another great advantage is the extent of anti-globalization that is embedded in Advaita. Very often we feel disturbed at the shameless display of hypocrisy and double-standards exhibited by organized religions when they are denouncing the current evils of globalization and liberalization. They are opposing globalization fully hiding the fact that they are doing all dirty things to globalize their own religions. By uninhibited induced and coerced religious conversion, they are attempting to bring everyone under their concept of a single faith. But Advaita stands for the opposite of all these. Each one of us is made up of elements of God and we have God within us. Now it is upto to each one of us to devise our own methods for its realization. There is no coercion and inducement. Each individual enjoys complete liberty in their spiritual pursuits. In fact Advaita gives us the freedom to develop our own religion and modify it as we go along.

The on-going CERN experiments are expected to unravel the mysteries of our universe much more with the help of solid scientific evidences. But for followers of Santana Dharma the end result is crystal clear. When a part of Brahman is present in everything (and nothing) in this universe, the final result of any exploration into the mysteries of our universe is obvious – we will end up seeing a part of Brahman itself. And if ever we can reach such an infinite level of magnification, we will only see a sea of Brahmons floating around everywhere. And such a collection of Brahmons is what we call as Brahman. Then we will realize that the one and only truth is Advaita.

Morality: The Hindu View, by S.K. Balasubramanian

admin — Sun, 01 Feb 2009 08:54:41 +0000

Ideally morality should be looked upon as the mechanism by which societies tackle existential constraints and limitations to promote creativity for social evolution and avoid destructive tendencies arising from narrow self-definition. This view would seem to restrict morality to secular or worldly life.

Hinduism takes a broad view of secular (loukika in Sanskrit) human activity. Creativity and social evolution are the goals that are collectively known as Dharma.

The Gita would also appear to support the view that morality applies to secular life. Anishtam, ishtam, mishram cha trividham karmana phalam; Bhavaty-atyaaginaam pretya na tu sannyasinaam kwachit. “Desirable, undesirable and mixed effects are the three fold results of actions that accrue on death to those who had not renounced but not to Sannyaasins.” (XVIII, 12) A Sannyaasi is free of the cause effect relationship after death. The emphasis has to be on the words “after death.”

In worldly life even a Sannyasi cannot escape the Newton’s third law pertaining to cause and effect or action and reaction. But he is not affected in the life after death. Ishopanishad supports the above sentiment. (9-11)

“Those who practice avidya enter into blinding darkness; worse is the darkness for those that practice Vidya.” (9)

The key words are avidya and vidya. These are traditionally translated as rituals or ignorance and meditation or spiritual search respectively. I prefer to describe avidya as knowledge of a lower order or material knowledge. Science would come under this head since it does not attach importance to ‘values.’ This shloka implies that either of the two approaches to the exclusion of the other is disastrous.

“The wise ones say that the two procedures produce different results” (10)

The Upanishad recommends a combination of the two.

“He who knows both forms of knowledge lives the secular life with the help of avidya and understands the Eternal with the help of vidya.” (11)

It is necessary to emphasize that Hinduism doest not advocate amorality or indifference to morality in day-to-day life. Though it appears to be ambivalent in a statement of Taittiriya Upanishad (II, 9), it is not so. It is just non-judgmental or above any arbitrary choice or enforcement. Spirituality is above considerations of morality though an immoral person may not attain any level of spiritual awareness. “The mind and words (existential awareness) are echoed back without realizing the blissful level. One who understands Brahman as Bliss sheds all ‘fears.’ (He is free of all limiting existential loci known as manias, phobias and fears.) He is not tormented by the thought, ‘why have I not done good or why have I committed a sin.’ He is relieved of all such considerations.” Morality strictly applies to the existential order.

The Hindu view of morality is guided by the consideration that the Divine Order should liberate the human mind. The Demonic aspect enslaves the human mind. The Gita says, Deivee sampat vimokshaaya; nibandaaya-aasuri mata. “The divine order liberates while the demonic enslaves. (XVI, 5,i.) This is why the Hindu view of morality is more of an advisory and less of a commandment. It is also non-denominational.

The above Upanishad (I, 11) defines morality in non-denominational terms. It says, “Stay committed to objective truth; remain creative (follow dharma); do not neglect the study of scriptures; pay the due tuition fee to the teacher; do not neglect to raise a family.” Then the proscriptions follow, “Do not neglect objective truth; do not neglect the virtuous path (dharma); do not neglect your welfare; do not neglect the study of the scriptures etc.” “Treat your mother as divine; treat your father as divine; treat the teacher as divine; treat the guest as divine. Behave only in a blameless manner; do not act otherwise; practice your vocation (in which your are naturally endowed with skills), not others; in case of doubt consult and follow well-versed, respected and incorruptible seniors (Brahmanas) who are committed to dharma or social progress.”

In essence the Hindu moral code is more an advisory than a commandment. Creativity and liberation from existential loci are the aims of life. Wholesome happiness is preferred to mindless pleasure. In the process deviations and infractions were tolerated though not always accepted.

The Judeo-Christian-Islamic religions look upon morality as commandments. Their definitions are narrow and coercive. The crisis in Islam is essentially a crisis created by its binding definitions of morality taken over from the Mosaic commandments. Society got frozen in an unproductive mould.

Jewish extremism mellowed after the Temple was destroyed twice. Christianity faced its moment of truth in the French Revolution and Islam is facing its crisis in the current generation.

The author, Dr. S.K. Balasubramanian, completed his Ph.D. from IIS Bangalore. He went to business in Pune manufacturing fine chemicals. You can contact him at smanian@sancharnet.in.

Real Concept of “Varnsankar” as preached in Geeta, by Shri Mrityunjayanand

admin — Sun, 01 Feb 2009 08:52:18 +0000

Since the beginning mankind has been suffering from foolish customs that have nothing to do with awareness of God. There were schisms and foolish customs in the past, and they are with us even today. There were also divisions and such customs in Sri Krishn’s time, and Arjun was a victim of some of them. This is seen from his four arguments, namely that war destroys the eternal Sanatan Dharm and that it produces varnsankar, an unholy intermingling of disparate classes and ways of life. Obsequial offerings of deceased ancestors will cease and that we shall by being engaged in destroying our race, invite great curses on us. Let us discuss here about what is the real concept of “Varnsankar” as preached in Bhagwad Geeta.

In chapter one, Arjun says, “So it is not for us to kill Dhritrashtr’s sons, for how indeed can we be happy, O Madhav (Krishn), if we slaughter our own kinsmen? Although, with their minds vitiated by greed, they (the Kaurav) have no awareness of the evil they do in destroying families and in being treacherous to friends, why should we, O Janardan, who know that it is evil to destroy families, not turn away from the sinful act? In case of the destruction of a family its eternal sacred traditions are lost, and impiety afflicts the whole family with the loss of its values.’’ In verse forty one of chapter one, he points out:

adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ

“When sin prevails, O Krishn, women of the family stray from virtue, and when they are unchaste, O descendant of the ‘Vrishnis (Varshneya: Krishn), there is generated an unholy mixture of classes (varnsankar).’’

When unrighteous ways dominate a family, its women lose their chastity and there arises an intermingling of different classes, of incompatible cultures and ways of living. According to Arjun, this sinful intermingling occurs when women lose their virtue. Arjun goes on with his elaboration of the evils of varnsankar. He says:

Saṅkaro narakāyaiva kulaghnānāṁ kulasya ca
patanti pitaro hyeṣāṁ luptapiṇḍodakakriyāḥ

“The unholy intermingling of classes condemns the destroyer of the family as well as the family itself to hell, for their ancestors, deprived of the offerings of obsequial cakes of rice and water libations, fall (from their heavenly abode).’’

It is a quality of varnsankar to despatch families and their destroyers to hell. Divested of obsequial gifts of rice cakes, their forefathers also lose their heavenly home. The present is destroyed, the ancestors of the past fall, and the posterity to come will also descend to hell. Not only this, but-

doṣairetaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ
utsādyante jātidharmāḥ kuladharmāśca śāśvatāḥ

“The sin committed by destroyers of families, which causes an intermingling of classes, puts to an end the timeless dharm of both caste and family.’’

According to Arjun, the evils of varnsankar destroy the traditions of both families and their destroyers. He holds the view that family traditions are changeless and eternal. But Sri Krishn refutes this later by asserting that self alone is the changeless and eternal Sanatan Dharm. Before a man has realized the essence of this Sanatan Dharm, he gives credence to some tradition or the other. Such is Arjun’s belief at the moment, but in Sri Krishn’s view it is a mere delusion.Arjun adds further:

“We have heard, O Janardan, that hell is indeed the miserable habitat, for an infinite time, of men, the traditions of whose families have been destroyed.”

Men whose family traditions are destroyed have to dwell in hell endlessly. What is significant though is that Arjun has only heard so. As he believes, with the destruction of a family, not only its traditions but also its changeless, everlasting dharm is destroyed. He thus equates traditions with Sanatan Dharm. It is well known, he says, how a man has to suffer in hell for the loss of his dharm. But he has only heard so: not seen, but only heard of it.

But Sri Krishn contradicts this: “I am fully contented in the Self and there is nothing more precious which is beyond my reach. Yet I continue to practice meditation and renunciation, and urge others to the same. But these are only means and not the goal, and when the goal is achieved who cares for the means? So if the achiever such as I neglects the means, his followers of an inferior merit will emulate him and they, too, will give up the required means. Confused and misled from the path of Self-realization, they then perish.” Lacking in true achievement, they only swagger emptily as if they were perfect. This imitation creates a chaos. There remains no distinction between the deserving and the undeserving. This confusion is varnsankar and the teacher himself is held responsible for this disorder. That is why an ideal teacher always teaches by his own conduct. In Chapter three, verse twenty four, Sri Krishn preaches:

utsīdeyurime lokā na kuryāṁ karma cedaham
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ

“If I do not perform my action well, the whole world will perish and I shall be the cause of varnsankar and so a destroyer of mankind.’’

If he does not acquit himself of his task with caution, not only will all the worlds stray, but he will also bring about varnsankar and so the destruction of all mankind. If the enlightened, accomplished sage is not cautiously engaged in meditation, society will be corrupted by imitating his example. There is no loss to the sage if he does not act because he has realized the ultimate goal by successful completion of his act of worship. But that is not true of others who have perhaps not yet even set foot on the path of this spiritual exercise. So great Souls labour for the edification and guidance of those who lag behind.Sri Krishn is doing the same. The implication is clear that Sri Krishn, too, was a sage-a true yogi. He works just as other sages do for the good of the world. The mind is very unstable. It desires everything except worshipful meditation. If sages who have realized God do not act, by their example people behind them will also give up action. Common people will have an excuse for licence if they find that the saint does not meditate, indulges in minor vices, and participates in cheap gossip. Disillusioned, they will withdraw from worship and fall into impiety. That explains why Sri Krishn says that if he does not do his appointed duty, all mankind will fall from grace and he will be the cause of varnsankar.

According to Arjun, there is a destructive intermingling of disparate classes when women grow unchaste. In Chapter l, he was troubled by the fear that there would be varnsankar if women lost their virtue. But Sri Krishn refuted him and affirmed that there would be varnsankar only if he was not assiduously engaged in his appointed task. In fact, God himself is the true varn (quality) of Self. Straying from the path that takes one to the eternal God is, therefore, the aberration called varnsankar. If the saint who has perceived God desists from performance of the worthy task, by following his example others also will lose sight of their duties and become varnsankar, for conflicting properties of nature are then combined in them. Women’s chastity and purity of stock are features of social order-a question of rights. It is not that they have no utility for society, but it is also true that moral transgressions of parents do not affect their children’s righteousness and contemplation of God. An individual obtains salvation by his own deeds. Hanuman, Vyas, Vashisht, Narad, Shukdev, Kabir, and Jesus Christ have all been saints in the true sense, but the social respectability of all of them is open to question. A Soul comes to a new body with all the merits he had earned in a previous existence. According to Sri Krishn, the Soul discards an old body and enters into a new one with the sanskar of all the merits and demerits he had earned in a previous life through acts of his mind and senses. This sanskar of a soul has nothing to do with the physical parents of the new body. They make no difference to the development of Souls and there is, thus, no relationship between women’s unchastity and the birth of varnsankar. To disintergrate and get scattered among objects of nature instead of progressing steadily towards the Supreme Spirit is varnsankar.It is in this sense that a sage is the cause of destruction of mankind if he does not induce others to act while he is himself earnestly engaged in his prescribed task. Realization of the indestructible God, the root from which everything is born, is life, whereas to be engrossed in the innumerable objects of nature and stray from the divine path is death. So that sage who does not induce other men to walk along the path of action is a destroyer-verily a murderer, of humanity. He is a destroyer of mankind if he does not check the frittering away of minds and senses, and compel other men to keep to the right path. He is then an embodiment of violence. True nonviolence is cultivating one’s own Self and, simultaneously, also urging others to spiritual discipline and growth. According to the Geeta, physical death is only a change of perishable bodies and there is no violence in this. In Chapter three, verse twenty nine, Sri Krishn again preaches:

prakṛterguṇasaṁmūḍhāḥ sajjante guṇakarmasu
tānakṛtsnavido mandānkṛtsnavinna vicālayet

“They ought not to undermine the faith of the deluded who are unaware of the truth, because they are enamoured of the constituents of matter and so attached to senses and their functions.”

Men who have an infatuation for nature get addicted to their actions when they see them gradually evolving towards the level of superior properties. Wise men who know the truth should not unsettle these deceived men who lack in both knowledge and energetic effort. Instead of disheartening them, the wise should encourage them because they can reach the ultimate state where action ceases to be only through the performance of action. After making a careful appraisal of his inborn capacity and situation, the seeker who has resolved to act by the Way of Knowledge must deem action as gifted to him by the properties of nature. If, on the contrary, he presumes that he himself is the doer, it will make him vain and conceited. Even after progressing on to superior properties he should not get addicted to them. The seeker, on the other hand, who has chosen the Way of Selfless Action, has no need to analyze the nature of action and properties of nature. He has to act only with a total self-surrender to God. In this case, it is for the God within (guru) to see which properties are making their entry and which are departing. The seeker on the Way of Selfless Action believes everything - change in properties as well as his gradual elevation from the lower to the higher ones - to be a blessing from God. So, although he is constantly engaged in action, he neither feels the vanity of being the doer nor becomes attached to what he is doing.

The number of our castes and subcastes is beyond counting. Does this mean that Sri Krishn had divided men into classes? The definitive answer to this is found in the thirteenth verse of Chapter 4, where, he declares: ‘‘I have created the four classes (varn) according to innate properties and action.” So he has classified action, not men, on the basis of inherent properties. The meaning of varn will be understood without difficulty if we have grasped the significance of action, and the import of varnsankar will be clear if we have comprehended what varn is?

One who deviates from the way of ordained action is VARNSANKAR. The true varn of the Self is God himself. So to stray from the path that takes the Self to God and to be lost in the wilderness of nature is to be varnsankar.Sri Krishn has revealed that no one can attain to that Supreme Spirit without setting upon the way of action. Sages of accomplishment who are emancipated neither gain from undertaking action nor lose by forsaking it. And yet they engage in action for the good of mankind. Like these sages, there is nothing that Sri Krishn has not also achieved, but he yet continues to labour diligently for the sake of men who lag behind. If he does not perform his given task well and earnestly, the world will perish and all men will be varnsankar ( 3:22-24). Illegitimate children are said to be born when women turn adulterous, but Sri Krishn affirms that all mankind is under the threat of falling into the varnsankar state if the sages who dwell in God refrain from fulfilling their obligation. If these sages desist from the performance of their assigned task, the unaccomplished will imitate them, discontinue worship, and for ever wander in the maze of nature. They will thus become varnsankar, for the immaculate God and the state of actionlessness can be achieved only by an undertaking of the ordained action.

(For more details, kindly refer “Yatharth Geeta” the world famous exposition on Bhagwad-Geeta by Paramhans Swami Shri Adgadanand ji who is an accomplished and totally enlightened sage from India. The exposition is available at www.yatharthgeeta.com for ready reference in almost all the major languages of the world).

2008 - A Year in Review, by Shobhit Mathur

admin — Thu, 01 Jan 2009 01:00:32 +0000

Yet another year has passed by. Like every year, this one too was very happening. With the amount of news we read each day, we very often miss the key details. Here is a review of the most defining events of 2008. Of course, the selection was difficult and several events missed the final cut.

January

· Jindal Becomes Governor of Louisiana (Jan. 15): Republican Bobby Jindal takes office as governor of Louisiana, becoming the first elected Indian-American governor of the United States. At age 36, he’s also the youngest governor in the nation.

· Bush Proposes $145 Billion Stimulus Package (Jan. 18): Responding to a crisis in the housing market and rising oil prices, president says a combination of tax cuts for individuals and businesses will “provide a shot in the arm” to the economy. The Bush administration and the House hash out a $146 billion stimulus package

February

· US Economy Loses Jobs for the First Time in 52 Months (Feb. 1): US Bureau of Labor Statistics reports that 17,000 jobs were eliminated in January. The figures increase fears of an imminent recession.

· Microsoft Makes Hostile Bid for Yahoo (Feb. 1): In a move to challenge Google’s dominance of search and advertising on the internet, software giant Microsoft offers to buy Yahoo for $44.6 billion.

· Kosovo Declares Independence (Feb. 17): Three months after negotiations between the European Union, Russia, and Washington on the future of Kosovo end in stalemate, Kosovo’s Prime Minister Hashim Thaci declares independence from Serbia. Serbian Prime Minister Vojislav Kostunica says he would never recognize the “false state.” International reaction is mixed, with the United States, France, Germany, and Britain indicating that they planned to recognize Kosovo as the world’s 195th country. Serbia and Russia, however, call the move a violation of international law. (Feb. 18): The United States and several other nations, including Britain, Germany, and France, recognize Kosovo as a sovereign and independent state.

· Castro Resigns as President of Cuba (Feb. 19): Fidel Castro, who temporarily handed power to his brother Raúl in July 2006 when he fell ill, permanently steps down after 49 years in power. (Feb. 24): Raúl Castro succeeds his brother, Fidel, as president of Cuba. He says that there will be few changes made in governing and that he will consistently consult Fidel when making decisions.

· Musharraf Suffers Resounding Defeat in Elections (Feb. 18): President Pervez Musharraf’s party, the Pakistan Muslim League-Q, which has been in power for five years, loses most of its seats in Parliamentary elections. The opposition Pakistan People’s Party, which was led by former Prime Minister Benazir Bhutto until her assassination in December 2007 and is now headed by her widow, Asif Ali Zardari, wins 80 of the 242 contested seats. The Pakistan Muslim League-N, led by another former prime minister, Nawaz Sharif, takes 66 seats. Musharraf party’s wins 40. His defeat is considered a protest of his attempts to rein in militants, his coziness with President Bush, and his dismissal of Supreme Court Chief Justice Iftikhar Muhammad Chaudhry. (Feb. 21): The Pakistan People’s Party and the Pakistan Muslim League-N say they will form a coalition government and exclude Musharraf and members of his government.

March

· Putin’s Choice for President Is Easily Elected (March 2): As expected, Dmitri A. Medvedev, a former aide to Russian president Vladimir Putin who has never held elected office, wins the presidential election in a landslide. Putin will remain in a position of power, serving as Medvedev’s prime minister.

· China Cracks Down on Protests by Monks in Tibet (March 10): Some 400 Buddhist monks participate in a protest march in Lhasa, the capital of Tibet, to commemorate the failed uprising of 1959 that resulted in the Dalai Lama fleeing to India. (March 14): The protests, the largest in two decades, turn violent, with ethnic Tibetans reportedly attacking Chinese citizens and vandalizing public and private property. Chinese police use force to suppress the demonstrations. Tibetan leaders say that more than 100 Tibetans are killed, but Chinese officials say there are only 16 fatalities and deny that police had used lethal force. The demonstrations and violence spill into Gansu, Qinghai, and Sichuan Provinces in western China. Chinese officials accuse the Dalai Lama of masterminding the protests, a charge the spiritual leader denies.

· US Government Intervenes to Avert Financial Crises (March 11): Federal Reserve outlines a $200 billion loan program that lets the country’s biggest banks borrow Treasury securities at discount rates and post mortgage-backed securities as collateral.

April

· Nepal Holds Historic Election (April 10): Millions of voters turn out to elect a 601-seat Constituent Assembly that will write a new constitution. Maoist rebels, who recently signed a peace agreement with the government that ended the guerrillas’ 10-year insurgency, are vying for seats in the assembly. (April 21): The Maoists win 120 out of 240 directly elected seats.

· Olympic Torch Relay Draws Protests (April 6): Dozens of human rights protesters are arrested in London after they clash with police who line the route of the Olympic torch relay. (April 7): The torch is extinguished several times during the Paris leg of the relay.

· Nepal Nears Final Transition Away from Monarchy (May 28): The newly elected Constituent Assembly votes to dissolve the 239-year-old monarchy and form a republic. King Gyanendra is told he must step down within 15 days.

May

· Microsoft Withdraws Bid for Yahoo (May 3): After Yahoo rejects Microsoft’s offer of $33 per share, or about $47.5 billion, up from $29.40 a share, Microsoft chief executive Steve Ballmer announces the company has rescinded its offer.

· Earthquake Kills Thousands in China (May 12): As many as 68,000 people are killed and thousands injured when an estimated 7.9 magnitude earthquake strikes Sichuan, Gansu, and Yunnan Provinces in western China. Nearly 900 students are trapped when Juyuan Middle School in the Sichuan Province collapses. Several other schools collapse. It is China’s worst natural disaster in three decades.

June

· Obama Secures the Democratic Nomination (June 3): On the final day of the 2008 primary season, Sen. Barack Obama secures 2,154 delegates and becomes the presumptive Democratic presidential nominee. He’s the first black candidate to head a major party ticket in a presidential election. (June 7): Sen. Hillary Clinton suspends her campaign and endorses Obama for the presidency.

· Gates Ends Day-to-Day Work at Microsoft (June 27): Bill Gates remains chairman of the software giant, but he will no longer work at the company full time. Instead, he will devote more time to the Bill and Melinda Gates Foundation.

July

· India’s Government Survives a Confidence Vote (July 22): Prime Minister Manmohan Singh wins the vote, 275 to 256, with 11 members of Parliament abstaining. Singh recently lost the support of Communist parties as he sought to seal a deal that has the U.S. providing India with nuclear technology and fuel for civilian purposes.

August

· Violence Breaks Out in Breakaway Region in Georgia (Aug. 7): Fighting breaks out after Georgian soldiers attack South Ossetia, a breakaway enclave in Georgia that won de facto independence in the early 1990s. (Aug. 8): Russia enters the fray, with troops and tanks pouring into South Ossetia to support the region. (Aug. 9 and 10): Russia intensifies its involvement, moving troops into Abkhazia, another breakaway region, and launching airstrikes at Tbilisi, the capital of Georgia. In addition, Russian airstrikes in Gori, Georgia, kill about 1,500 civilians. The fighting prompts thousands of people in South Ossetia to flee their homes. (Aug. 26): Russian president Medvedev unilaterally recognizes South Ossetia and Abkhazia as independent regions. The U.S. and its allies denounce the decision. (Aug. 29): Russia and Georgia sever diplomatic ties from each other. It is the first time Russia has cut off formal relations with one of its former republics, which gained independence in 1991.

· Pakistan Government Seeks to Impeach Musharraf (Aug. 7): The governing coalition, led by Asif Ali Zardari, of the Pakistan Peoples Party, and Nawaz Sharif, leader of the Pakistan Muslim League-N, says it will “immediately initiate impeachment proceedings” against President Pervez Musharraf on charges of violating the constitution and misconduct. The charges stem from his actions in November 2007, when he suspended the country’s constitution and fired Chief Justice Iftikhar Muhammad Chaudhry and the other judges on the Supreme Court. (Aug. 18): Musharraf resigns as president. “Not a single charge can be proved against me,” he says, adding that he was stepping down to put the country’s interests above “personal bravado.” (Aug. 25): Nawaz Sharif withdraws his party, the Pakistan Muslim League-N, from the governing coalition, saying he could no longer work with Asif Ali Zardari. He says Zardari went back on pledges to restore Iftikhar Muhammad Chaudhry to his role as chief justice of the Supreme Court and to work with Sharif to select a presidential candidate. Instead, Zardari says he will run.

· The Summer Games Open with a Spectacular Ceremony (Aug. 8): The Games open in Beijing with 14,000 performers and 91,000 spectators in the National Stadium. Dancing, music, and fireworks entertain 840 million television viewers worldwide. (Aug. 13): U.S. swimmer Michael Phelps wins his 11th career gold medal, becoming the first athlete in Olympic history to do so. (Aug. 17): Michael Phelps wins his eighth gold medal, breaking the record set by Mark Spitz in the 1972 Games. Phelps also sets the record for the most golds in a single Olympics.

· Nepal Elects Maoist Prime Minister (Aug. 15): Nepal’s Constituent Assembly elects Maoist leader Pushpa Kamal Dahal, known as Prachanda, over Sher Bahadur Deuba, a member of the Nepali Congress Party who served as prime minister three times. In a compromise, the Maoists say they will not hold posts in the party’s armed faction and will return private property it seized from opponents.

· McCain Chooses Outsider as Running Mate (Aug. 29): The day after Sen. Barack Obama accepts the Democratic nomination for US president, Republican John McCain names Sarah Palin, governor of Alaska, as his pick for vice president. The selection comes as a surprise and is an apparent attempt to woo women voters and those who are concerned that a McCain administration will be a continuation of the Bush years.

· Flood Devastates Part of India (Aug. 28): A dam breach in Nepal causes the Kosi River in the state of Bihar to flood. At least 75 people die, more than two million are displaced, and some 500,000 are stranded.

September

· Bhutto’s Widower Is Elected President of Pakistan (Sept. 6): Asif Ali Zardari, leader of the Pakistan Peoples Party, wins 481 out of 702 votes in the two houses of Parliament to become president. Zardari, who served 11 years in prison on charges of corruption, faces the overwhelming task of rooting out members of al Qaeda and the Taliban, who control much of the country’s tribal areas. He also promises to improve the relationship between Parliament and the presidency.

· International Regulator Allows India to Buy Nuclear Fuel (Sept. 6): The Nuclear Suppliers Group, comprised of representatives from 45 countries, votes to allow India to buy nuclear fuel for its reactors as long as it uses the fuel for civilian purposes only. The US Congress must approve the agreement. The opposition party in India, the Bharatiya Janata Party, is against the deal, calling it a “nonproliferation trap.” Nuclear trade deal could be scrapped if India uses the fuel for its weapons program.

· US Financial Markets Roiled by Turmoil (Sept. 7): The US government places Fannie Mae and Freddie Mac, companies that together hold more than half of the country’s mortgages, under government conservatorship, which is akin to bankruptcy reorganization. US treasury secretary, Henry M. Paulson Jr., says the move was crucial to avoid turmoil in the national and international economies. “This turmoil would directly and negatively impact household wealth: from family budgets, to home values, to savings for college and retirement,” he says. “A failure would affect the ability of Americans to get home loans, auto loans and other consumer credit and business finance. And a failure would be harmful to economic growth and job creation.” (Sept. 14): Merrill Lynch agrees to be acquired by Bank of America for $50 billion, and Lehman Brothers prepares to declare bankruptcy when it fails to find a buyer. Merrill Lynch was valued at more than $100 billion in the past year. (Sept. 15): The Dow Jones Industrial Average drops more than 500 points, or 4.4%, amid concerns over a financial crisis. It is the worst one-day loss since the September 11, 2001, terrorist attacks. In addition, Lehman Brothers goes ahead and declares bankruptcy. (Sept. 16): The Federal Reserve agrees to a $85 billion rescue of the American International Group, an enormous insurance company that covers financial institutions. (Sept. 26): Federal regulators seize Washington Mutual, the nation’s largest savings and loan. Almost immediately after, JP Morgan Chase buys the majority of Washington Mutual. (Sept. 28): Congressional negotiators and Treasury secretary Henry Paulson agree on a $700 billion bailout plan that gives the Treasury unprecedented authority to buy a wide range of troubled financial assets, limits executive pay, gives the government an equity stake in companies that participate in the plan, and gives the federal government the ability to recoup losses from the financial industry after five years, which is considered a major concession. (Sept. 29): In a stunning move that leaves the financial world in disarray, the House rejects the bailout plan, 228 to 205. The Dow Jones Industrial Average drops 778 points, it’s biggest point decline ever.

· Several Bombs Tear Through Indian Capital (Sept. 13): Over the course of 25 minutes, five bombs explode in crowded markets in New Delhi, killing 22 people and injuring dozens. The Indian Mujahedeen claims responsibility for the attacks.

· Dozens Are Killed in Blast at Popular Hotel in Pakistan (Sept. 20): A truck bomb explodes outside the Marriott Hotel in Islamabad, killing more than 50 people and wounding hundreds. The bomb went off as government leaders, including the president and prime minister, were dining a few hundred yards away, at the prime minister’s residence. A previously unknown group, Fedayeen Islam, takes responsibility for the attack.

· US House Approves Nuclear Deal with India (Sept. 27): Votes, 298 to 117, to end the ban on trading nuclear fuel with India. The ban was imposed by the US in 1974 after India tested a nuclear weapon.

October

· US Senate Approves Nuclear Deal with India (Oct. 1): Votes, 86 to 13, to end the ban on trading nuclear fuel with India. In passing the measure, the Senate ratifies the agreement, which will allow India to buy nuclear fuel on the world market for its reactors as long as it uses the fuel for civilian purposes only. India has agreed to give international inspectors access to its 14 civilian nuclear plants. Eight military facilities, however, will remain outside the purview of inspectors. The ban was imposed by the US in 1974 after India tested a nuclear weapon.

· US Senate Passes Bailout Plan (Oct. 1): Two days after the House of Representatives rejected a similar deal, the Senate votes, 74 to 25, in favor of a “sweetened” plan. (Oct. 6): On the first day of trading since the bailout bill was signed into law, stock markets in America, Europe, and Asia experience their steepest declines in two decades. The Financial Times Stock Exchange Index suffers its biggest one-day drop (in terms of points), and Russia’s stock market plummets by almost 20%. (Oct. 8): Tokyo’s benchmark index falls 9.4% and Hong Kong’s dips by 8.2%. (Oct. 9): In the most active day in New York Stock Exchange history, investors sell off stocks in a panic, and the Dow closes below 9,000 for the first time in five years. In addition, the Icelandic stock exchange suspends trading, and the government nationalizes three major banks. (Oct. 10): The Bush administration begins to reconsider the priorities of the $700 billion bailout package, shifting focus toward recapitalizing banks. (Oct. 11): The finance ministers from the Group of 7 industrialized nations meet in Washington to formulate a coordinated plan to stem the escalating financial crisis. They agree to protect the deposits of citizens and to prevent the failure of additional financial companies. (Oct. 14): The Bush administration announces plans to invest $250 billion in nine of the largest U.S. banks as part of its continued effort to control the financial crisis. The move is part of the $700 billion bailout package.

· US Economy Shrinks for First Time in Years (Oct. 30): The gross domestic product drops 0.3%. It’s the first decrease in the GDP in 17 years.

November

· Barack Obama Is Elected US President (Nov. 4): In an election that was historic on many levels, Democratic senator Barack Obama wins the presidential election against Sen. John McCain, taking 338 electoral votes to McCain’s 161. Obama’s victory was assured after winning crucial swing states like Ohio and Pennsylvania. In addition, Indiana and Virginia vote for a Democratic presidential candidate for the first time since 1964. Obama is the first African American to be elected president of the United States. He will inherit a country facing two wars and an economy in tatters. Sen. John McCain delivers a gracious concession speech that focuses on the historic significance of Obama’s win. Democrats increase their majority in the House and pick up five seats in the Senate.

· Russian President Sends a Warning to Obama (Nov. 5): The day after Sen. Barack Obama is elected president of the United States, Russian president Dmitri Medvedev delivers a speech in Moscow in which he says he will install short-range missiles near Poland that could reach NATO countries if the U.S. deploys a missile-defense system in Europe.

· India Leaves its Footprints on Moon (Nov 14): “Just as we had promised, we have given India the moon,” said G. Madhavan Nair, Chairman of the Indian Space Research Organisation, after the Moon Impact Probe (MIP) onboard Chandrayaan-1 successfully ejected and landed on the lunar surface on Friday night. With the tricolor painted on its sides the probe marked India’s presence on the Moon and put India in the elite club of Russia, the U.S., Japan and the European Space Agency, which have impacted probes on the Moon.

· Terrorists Launch Brazen Attack in Mumbai (Nov. 26): About 170 people are killed and about 300 are wounded in a series of attacks on several of Mumbai’s landmarks and commercial hubs that are popular with foreign tourists, including two five-star hotels, a hospital, a train station, and a cinema. Indian officials say ten gunmen carried out the attack that was stunning in its brutality and duration; it took Indian forces three days to end the siege. Deccan Mujahedeen, a previously unknown group, claims responsibility for the attacks. Pakistan officials deny any involvement in the attacks, but some Indian officials hint that they suspect Pakistani complicity. India has been hit by an increasing number of terrorist attacks throughout 2008.

December

· US Unemployment Rate Increases Again (Dec. 5): The Labor Department reports that about 533,000 nonfarm jobs were lost in November, the highest number since 1974. The unemployment rate increases two-tenths of a point to 6.7%. In addition, the department revises the number of jobs lost in September and October, saying an additional 199,000 positions were eliminated.

Shobhit Mathur is an avid follower of international politics and economics. He is a software developer at Amazon.com, Seattle. You can contact him at shobhit.mathur@amazon.com

Video: Interview of Swami Bhaskarananda

admin — Thu, 01 Jan 2009 00:58:33 +0000

Students from Hindu YUVA, University of Washington took an interview of Swami Bhaskarananda, a senior monk of Ramakrishna Mission. He has authored various books and is the founder and editor-in-chief of Global Vedanta..

Video interview of Swami Bhaskarananda

The Power of Self, by Runjhun Noopur Dixit

admin — Thu, 01 Jan 2009 00:56:27 +0000

Nainam Chindanti Shastrani, Nainam Dahati Pavakah, Na Chainam Claidyantyapo, Na Shoshyati Marutah (The soul is indestructible. It cannot be harmed by any weapon, burnt by any fire or touched by water.)

This shloka of the Shrimad Bhagwat Geeta is an extremely beautiful manifestation of the divine wisdom. It marks the eternity of the soul and among its many interpretations, most potently highlights the eternal power of the self, manifested as the soul within.

Self is the biggest truth of all human existence. Self is the core of all forces. Self is the purest manifestation of the divine. Self-realization is the best form of prayer. However, in the present era of materialism, the realization of the self and its infinite power has been lost in the pace and struggle of the modern world. We, in the struggle for survival and existence, constantly and often unconsciously engage in a process of falsification of our own selves. We change our identities, our beliefs, our values and our real self to suit the perception of others. We change multiple masks to placate the significant others–boss, girlfriend, spouse, family or the immediate society. Unfortunately, for most of us, the shift in identities is so swift and recurrent that we cease to notice the difference, even as we struggle to fit into our various identities. However, in the process, we lose sight of our own self, our own soul. We find reasons and justifications to prove our own instincts, beliefs and values wrong and subscribe to the most prevalent or beneficial ideology. Shifting identities might fetch us immediate rewards in the material world. However, the personality costs that we have to pay in the long run are extremely high. A constant suppression of our real self results in discontentment and stress, which nags us either consciously or unconsciously. What worsens the situation further is the fact that most of us are unaware of the reason behind our stressful existence.

Listening to our inner voice enables us to lead a guilt free life. It liberates us from the constant stress of not being able to fulfill the expectation of the others. It awakens us to the fact any satisfaction given to others at the cost of our own personality is temporary. We will be able to serve everyone who matters in our lives better, if we are true to our own selves and love ourselves as we are. It enables us to realize that we don’t need to fit into the morality, beliefs or values of others as long as we are true to our own selves. Most of the times, subscribing to the morality of others does more harm then benefit, even if that other is our own family or spouse. Our morality might not be perfect. But it is our own. Realization of self is the key to respect our own being as a loving creation of God. We do not need to be perfect. We only need to be ourselves to justify our existence and realize the purpose for which we were created.
Realization of self does not mean absence of compromises or adjustments. Compromises are essential for our harmonious social, professional and personal lives. However, such compromises should be conscious and should be made being awake to our own real self. True self realization does not prevent us from compromising. It enables us to make harmonious adjustments without losing sight of our inner voice.

Self is not a symbol of ego. It is the manifestation of an individual’s inner force. It is a force, which is unique and pervasive. It is a force, which if harnessed, can tackle any difficulty of an individual’s life. However, we neglect and suppress this very force that is our own and divert our energies outwards. Identifying and strengthening the self is the best way of reducing stress because it not only liberates us from the compulsion of living the perception of others, but also helps us find the best solution to our problems. Our inner self, our instinct is the best judge of our situation and hence is best equipped to take decisions for our lives. Living by instinct might not be a foolproof way of dealing with life’s situations, but it is definitely much more productive, satisfying and stress free.

The author is a student at the National Law School ( NALSAR) in Hyderabad, India.

Interview with Pandit Anindo Chatterjee, by Pooja Garg

admin — Thu, 01 Jan 2009 00:54:38 +0000

Widely considered one of the greatest table maestros, Pandit Anindo Chatterjee has helped spread Indian classical music across the world. After receiving first place in the All India Children’s Music Competition at the young age of 6, he was accepted as a student by the esteemed judge, Guru Pandit Jnan Prakash Ghosh. His tabla solo debut was at age 10. He has since developed into one of the most well-respected tabla solo performers of his generation.

The Indian Music Society of Minnesota presented a spectacular tabla solo recital by Pandit Anindo along with Vikas Falnikar (Harmonium accompaniment) in Minneapolis. Over 100 people attended the event. In the concert Chatterjee presented an extended solo in the rhythmic cycle of 16 beats (Teen Taal) and played a Variety of compositions such as Peshkar, Kayda, Rela, Chalan, Gat, Tukda, Paran and Laggi.
After the concert, Chatterjee spoke to us in an interview:

Pooja Garg: I know you are from Lucknow Gharana. Could you please tell us more about it?
Anindo Chatterjee: The Lucknow Gharana is famous for the kirar, riral and tukra. It is old and traditional.

PG: What types of subjects do you most enjoy researching?
AC: I only research the tabla, but have the knowledge of the sitar and vocals as well otherwise you cannot be a good accompanist.

PG: What types of subjects do you teach in your classes?
AC: Students from India , America, and Europe come and learn from me for two to three months. I guide them, give them lessons and give them materials for the next seven to eights months. The locals come and learn from me weekly.

PG: How does it feel when you students get nationally and international attention?
AC: I especially appreciate my foreign students as they are so dedicated and love of the rhythm of the table. They like to research the logic and style of the tabla which I would like to spread to all of my students. Some students that I would recognize are Erin Hansen (My agent) Ravi ( Toronto ), Dexter (Trinidad), Tony ( Florida ) and Anubrata, my son who also teaches tabla here in the USA .

PG: What should we do to keep classical music alive over rap, pop, and other music?
AC: I convince rock musicians to fuse with the tabla as the rhythm in music is universal. I respect the mix of rock music and fusion, but only if it is done in a nice way and systematically. Not with 2 or 3 people just doing things with no system.

PG: Do you prefer playing solo or accompanying tabla?
AC: I like playing solo, but I also accompany others by my vocals, instrumentally and dancing as well. So I would say I prefer both.

PG: What are some of your upcoming releases?
AC: I have so many records and albums on YouTube so you should watch and research them. I have no upcoming releases, but do release albums when I am inspired to do so.

The author, Pooja Garg, is from Minneapolis. She is the Minnesota correspondent for the national newspaper, The India Post.

Life and Teachings of Swami Chinmayananda, by Mahendra Mathur

admin — Thu, 01 Jan 2009 00:52:14 +0000

Need of the Hour
Today, as I ponder over the selective killings of Hindus, Jews, and foreigners in Mumbai (mainly Christians) on 26-28 November 2008, I cannot help revisiting Swami Ramakrishna’s message which I quote from the last month’s issue of Tattva:
The greatest contribution of Sri Ramakrishna to the modern world is his message of the harmony of religions. To Sri Ramakrishna all religions are the revelation of God in his diverse aspects to satisfy the manifold demands of human minds. Like different photographs of a building taken from different angles, different religions give us the pictures of one truth from different standpoints. They are not contradictory but complementary.

By no standards can any of the following verses from Quran (and there are dozens more like that) be said to give us a picture of ‘one truth.’
47.Muhammad (Muhammad)

[47:4] If you encounter (in war) those who disbelieve, you may strike the necks. If you take them as captives you may set them free or ransom them, until the war ends. Had GOD willed, He could have granted you victory, without war. But He thus tests you by one another. As for those who get killed in the cause of GOD, He will never put their sacrifice to waste. [47:5] He will guide them, and bless them with contentment. [47:6] He will admit them into Paradise that He described to them. [47:34] Those who disbelieve and repel from the path of GOD, then die as disbelievers, GOD will never forgive them. 50- (Qaf) [50:24] Throw into Gehenna every stubborn disbeliever.

Even our philosopher president Doctor Radhakrishnan proclaimed, “If you believe in absurdities, you commit atrocities”. My personal view is that such verses should be considered for deletion from Quran. It needs to be noted that a Government Minister of Netherlands, Geert Wilders, has said, “Send a signal … to Islamists that the Koran can never, ever be used in our country as an excuse or inspiration for violence.”

The need of the hour is to get the concept of God right. Aldous Huxley, the noted English spiritual writer, said that if we approach God with the preconceived idea that He is exclusively the personal transcendental, all-powerful ruler of the world, it improves our conduct but it does little, however, to alter character and nothing to modify consciousness. Things are a great deal better when the personal God is regarded as also a loving Father. The sincere worship of such a God changes character as well as conduct, and does something to modify consciousness. But the complete transformation of consciousness, which is “enlightenment,” “salvation,” comes only when God is thought of as the Gita affirms Him to be – immanent as well as transcendent, supra personal as well as personal – and when religious practices are adopted to this conception.

Those people who are not too stubborn in their ready-made beliefs, if they submit with docility to what happens to them in the process of worshipping, the God who is immanent and transcendent, personal and more than personal, may reveal Himself to them in his fullness. Nevertheless, the fact remains that it is easier for us to reach our goal if we are not handicapped by a set of erroneous or inadequate beliefs about the right way to go there and the nature of what we are looking for. Swami Chinmayanand said it best when he said that the one Reality is the supreme cause from which the entire universe has emerged out.

Life of Swami Chinmayananda
Known as Balakrishnan, he was born at Ernakulam (Kerala) on the 8th of May, 1917. Right from young age he had an inquiring mind which critically questioned everything. He was brilliant in his studies and emerged out of the Lucknow University as a Master of Arts. Like many of the highly learned youths who find themselves in a dilemma as to what to do with life when they come out of the universities, Balakrishnan too was assailed by doubts with conflicting ideologies. But providence guided him properly; he studied the great works of Swami Vivekananda, Aurobindo and others, and found his way to his Master, Swami Sivananda.
He was ordained into Sannyasa by Sri Gurudev on 25th February, 1949 to pursue further studies of scriptures under Swami Tapovanamji Maharaj, in Uttarakashi where he stayed with the great Master studying Vedanta Texts as well as Upanishads. Having mastered these texts, Swami Chinmayananda started his own Jnana Yajna Mission and moved from corner to corner of India conducting Gita Yajna classes, Upanishad classes and discourses on the scriptures (I had the privilege of hearing his discourses at Bangalore in 1958), which earned him great reputation as an extraordinary orator and a masterly exponent of India’s culture, its literary heritage and scriptural lore. Swami Chinmayananda also travelled to the West many a time. He established Centres at various places in India and abroad. He is one of the world-figures who have hoisted the flag of India’s spiritual heritage in several countries of the world.
Swami Chinmayananda merged with Supreme Consciousness on August 3, 1993.
Swami Chinmayananda’s Teachings on Supreme Consciousness

The supreme Consciousness, which created the entire universe, sustains it too. Consciousness in every living creature is the vital life in each, and since Consciousness is one everywhere in every creature, it is the sole Reality. It is the substratum at once for the whole universe.
To illustrate that this Reality is one and the same in all forms, Lord Krishna, in the Bhagwat Gita, states that It is the common factor in all forms in the universe: It holds all intact just as the string holds all the pearls in a necklace. The pearls are homogeneous, the thread, which is generally unseen passes through the central core of every pearl, the large and the small, to hold them in a harmonious ornament of beauty.

The substance of the pearls is totally different from the material of the thread. Similarly, the world is constituted of an infinite variety of names and forms that are held together by the spiritual Reality into a perfect whole. Even within an individual, the body, the mind, and the intellect – each different from the other – can work together to give the melody of life because the same conscious principle works through all those different and varying matter envelopes.

In the following two verses, Lord Krishna explains how the supreme Reality can be thread upon which the pearls of the individual elements of plurality are strung together to become the necklace of the harmonious universe.

I am the sapidity in water; I am the light in the moon and sun; I am the syllable OM in all the Vedas, sound in ether, and virility in men; I am the sweet fragrance in earth and the brilliance in fire, the life in all beings, and I am austerity in the austere.
Ch VII: Verse 8, 9

All the above examples clearly indicate that the divine Self is that which gives each individual phenomenon its own existence. The Lord indicates the same truth through a set of more obvious examples.

Know Me as the eternal seed of all beings; I am the intelligence of the intelligent beings; the splendor of the splendid things am I Ch VII Verse 10

Here Lord Krishna gives three beautiful examples by which we can get an insight into the relationship between the gross, perceivable matter and the subtle, imperceptible Spirit. The Supreme Reality is the one source from which all names and forms have emerged. The world of forms is inherent in the Self. Just as a giant banyan tree is present in unmanifest form in the banyan seed, the sprouting of the eternal seed constitutes the expression of different personalities.

Wherever one sees something of splendid beauty in any form of creation, he knows that the divine Self is there. In fact all objects have their splendor only because of the life force within them. As a comparison we could say that electricity is the “light in the bulb”, the “heat in the heater”, and the “music in the radio”.

The Self is one in all beings; the same conscious principle illumines the emotions in the bosoms of all living creatures. The same sun illumines all the different types of objects of the world. However, it is true that the quality and nature of the reflecting surface will determine the clarity and intensity of the light reflected. On a dull, rough stone there will be the least amount of light reflected, while on a bright polished facet of a jewel there will be maximum reflection. The sun cannot be accused of having special love for the jewel, or disgust for the rough stone.

The same analogy can be applied to the subjective life. It is only a natural phenomenon that the spiritual strength and beauty get reflected from the golden-hearts of the rare few and not at all from the iron hearts of the many and not because of any preference for any prejudice against anyone.

Kahlil Gibran
Almost identical philosophy is echoed in the poem Perfection by 20th Century Lebanese Poet and Philosopher Kahlil Gibran.

You ask me, my brother, when will man reach perfection.
Hear my answer:
Man approaches perfection when he feels that he is an infinite space
and a sea without a shore,
An everlasting fire, an unquenchable light,
A calm wind or a raging tempest,
A thundering sky or a rainy heaven,
A singing brook or a wailing rivulet,
A tree abloom in Spring, or a naked sapling in Autumn,
A rising mountain or a descending valley,
A fertile plain or a desert.

When a man feels all these, he has already reached halfway to perfection.
To attain his goal he must then perceive
that he is a child dependent upon his mother,
A father responsible for his family,
A youth lost in love,
An ancient wrestling against his past,
A worshipper in his temple,
A criminal in his prison,
A scholar amid his parchments,
An ignorant soul stumbling between the darkness of his night and obscurity of his day,
A nun suffering between the flowers of her faith and the thistles of her loneliness,
A prostitute caught between the fangs of her weakness and the claws of her needs,
A poor man trapped between his bitterness and his submission,
A rich man between his greed and conscience,
A poet between the mist of his twilight and the rays of his dawn.

Who can experience, see, and understand these things can reach perfection and become a shadow of God’s shadow.

Richard Wagner, in his prize essay, “On the Foundation of Morality”, wrote: This doctrine, that plurality is merely illusory, and that in all the individuals of the world – no matter how great their number, as they appear beside each other in space and after each other in time – there is made manifest only one, single, truly existent Being, present and ever the same in all, was known to the world, even ages before Kant. In fact it can be said to have been with us through all time. For, in the first place it is the chief and fundamental teaching of the oldest books in the world, the sacred Vedas, the dogmatic portion – or better, esoteric meaning – of which is preserved for us in the Upanishads, throughout which the same great teaching is to be found tirelessly restated in endless variation on practically every page, as well as allegorized in multitude of similies and figures. That it was basic, also, to the wisdom of Pythagoras, there can be no doubt. The Neoplatonists were literally soaked in it: ‘Through the unity of all’, they wrote, “all souls are one”. Spinoza’s name is identified with it. The same perception is restated in the eclectic philosophy of Schelling (1775-1854).

How wonderful this world would become if such words of Swami Chinmayananda, Aldous Huxley, Khalil Gibran and Richard Wagner are imbibed by all people in the world.

Real concept of “Yagya” as preached in Geeta, by Shri Mrityunjayanand

admin — Thu, 01 Jan 2009 00:50:57 +0000

Sri Krishn has submitted four prevalent thoughts in chapter eighteen of Bhagvad Geeta. First, that coveted deeds should be foresworn. Second that the fruits of all action should be given up. Third, that all actions should be relinquished, for they are all blemished. And fourth, that it is wrong to forego yagya, charity, and penance. Expressing his accord with one of these thoughts, Sri Krishn says that it is also his conclusive view that yagya, charity and penance are not to be forsaken. In verse six of chapter eighteen, he says, “It is my considered belief, O Parth, that these deeds as also all others ought certainly to be accomplished after forsaking attachment and desire for the fruits of labour.”Let us discuss here in light of verses of Bhagvad Geeta about the real concept of “Yagya” which has been stressed over here and asked for not to be forsaken.

As per preaching of Sri Krishn, the appointed action is only one, the action that we call worship or meditation. This one action-the ordained action-is “Yagya”.Sri Krishn has explicitly told Arjun in the ninth verse of Chapter 3: “Since the conduct of yagya is the only action and all other business in which people are engaged, are only forms of worldly bondage, O son of Kunti, be unattached and do your duty to God well.” True action is that which frees the Self from shackles of the world. But what precisely is this deed, the undertaking of yagya, which effects the accomplishment of action? In Chapter 4, Sri Krishn has elucidated yagya in more than a dozen ways which are collectively but a portrayal of the mode that provides access to the Supreme Being. In fact, all the different forms of yagya are internal processes of contemplation: forms of worship that render God manifest and known. Yagya is thus the special, ordained means by which a worshipper traverses the path that leads to God. The means by which this appointed task is accomplished-regulation and serenity of breath, meditation, reflection, and restraint of the senses-constitute action.Sri Krishn has also made it clear that yagya has nothing to do with non-spiritual matters. True yagya is performed by internal operations of the mind and senses. Knowledge is the consciousness of the immortal essence that ensues from yayga at its successful completion. Yogis who are blessed with this transcendental awareness become one with God. And once the goal that had to be achieved is reached, there is no need for any further action by the liberated Soul, for all action merges into the knowledge that is gained from direct perception of the ultimate essence. The liberation of the Soul is thus also liberation from action.

The performance of yagya is the only real action. But instead of discussing what yagya is, Sri Krishn first dwells upon its genesis. He preaches in verse ten of Chapter three:
Saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo ’stv ista-kama-dhuk
“At the beginning of kalp-the course of self-realization, Prajapati Brahma shaped yagya long with mankind and enjoined on them to ascend by yagya which could give them what their hearts aspired to.’’

Prajapati Brahma, the god presiding over creation, made mankind along with yagya at the beginning and told men to progress through yagya. This yagya, wholly propitious, was prescribed or ordained as the action which would satisfy their hunger for realization of the eternal God. Who was the creator of mankind along with yagya? According to Sri Krishn there are no beings like gods. The sage who has realized and become one with the Supreme Spirit, the fountainhead from which all mankind has arisen, is “prajapati”. Wisdom that results from knowledge of God is itself Brahma. At the moment of this realization the mind becomes a mere instrument. It is God himself who then speaks through the voice of the sage. There is constant growth of wisdom after the commencement of spiritual adoration, or worship. Since at the beginning this wisdom is endowed with knowledge of God, it is called brahmvitt. Gradually, as evil impulses are subdued and the knowledge of God is enriched, this wisdom is said to be brahmvidwar. As it ascends yet higher and gets more refined, it comes to be known as brahmvidwariyan. At this stage, the sage who is blessed with knowledge of God also achieves the capacity to bring others on to the way of spiritual growth. The highest point of wisdom is brahmvidwarisht, that state of divine inundation in which the spirit of God flows through it like a crystal current. Men who have attained to this state enter into and dwell in the Supreme Spirit from whom all mankind is born. The minds of such sages are mere instruments and it is they who are called “prajapati.” By dissociating themselves from the contradictions of nature, they create the Self who is yet unaware of the process of meditation or God’s worship. Conferring perfection which is in accordance with the spirit of yagya is the creation of mankind. Prior to this human society is unconscious and chaotic. Creation has no beginning. Sanskar has always been there: but before the sages conferred perfection on it, it was deformed and in a state of anarchy. To shape it in accordance with the requirements of yagya is the act of refining and adorning.

Some such accomplished sage or sages created yagya besides creating mankind at the beginning of kalp, the course of Self-realization. The word ‘‘kalp,” however, also means cure of sickness. Physicians affect such cures and there are some who even rejuvenate us. But their remedies are only for ephemeral bodies. The true cure is that which provides liberation from the general malady of the world. The beginning of worship or adoration is the commencement of this remedy. When meditation is complete, we are wholly cured. Thus sages with their beings in the Supreme Spirit gave a proper shape to spiritual excellence and yagya, and instructed men that they would prosper through the observance of yagya. By this prosperity they did not mean that clay houses would change into brick-and-plaster mansions. Neither did they promise that men would begin to make more money. They rather wished men to know that yagya would fulfill their God-inclined aspirations. Sri Krishn preaches further:
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha

“And may you cherish gods by yagya and may gods foster you, for this is the means by which you will finally achieve the ultimate state.”

Cherishing gods by yagya means fostering sacred impulses. And that is also how gods foster mankind. Thus, by mutual augmentation men will ultimately achieve that final bliss after which there is nothing more to achieve. The deeper we enter into yagya (later yagya will be explained as a way of worship), the more is the heart enriched with divinity. The Supreme Spirit is the only God and the means-the impulses-that provide access to that God are the ‘‘divine treasure’’ because they bring the ultimate God within reach. This is the true divine wealth. The divine riches we earn and store by yagya will give us nothing else besides joys related to the revered God. They are the only powers which give. There is no other way to attain to the adored God.Sri Krishn adds further:

“The wise who partake of what is left over from yagya are rid of all evil, but the sinners who cook only for the sustenance of their bodies partake of nothing but sin. All beings get their life from food, food grows from rain, rain emerges from yagya, and yagya is an outcome of action. Be it known to you that action arose from the Ved and the Ved from the indestructible Supreme Spirit, so that the all-pervasive, imperishable God is ever present in yagya.”

All creatures are born from food. Food Is God himself whose breath is life. A man turns to yagya with his mind fixed on that divine manna. Food results from rain: not the rain that falls from clouds, but the shower of grace. The yagya which have been undertaken and stored earlier themselves come down as a shower of grace. Today’s worship is given back to us as grace the next day. That is why yagya is said to generate rain. If an indiscriminate oblation or offering to all of the so-called gods and burning of barley grains and oil seeds could produce rain, why should deserts have remained barren? Thus rain here is the shower of grace that is an outcome of yagya. This yagya, again, arises from action and is indeed brought to completion by action.

Further in Chapter four of Bhagvad Geeta, Sri Krishn preaches in more details about real concepts of “Yagya”.In verse twenty three and twenty four, he preaches:
“When a man is free from attachment, his mind rests firmly in the knowledge of God, and when his actions are like the yagya made to God, he is truly emancipated and all his actions cease to be.’’ Performance of yagya itself is action and direct perception of God is knowledge. Acting in the spirit of sacrifice and dwelling in the knowledge achieved from direct perception of God, all the actions of this liberated man who is devoid of attachment and desire undergo a process of dissolution. He says: “Since both the dedication and the oblation itself are God, and it is the Godlike teacher who offers the oblation to the fire which is also God, the attainment, too, of the man whose mind is set on God like action is God himself.” The emancipated man’s yagya is God, what he offers as oblation is God, and the sacred fire to which the sacrifice is made is also God. That is to say that what is offered by the Godlike worshipper to the sacred fire that is an embodiment of God is also God himself. That which is worthy of being secured by the man whose actions have been dissolved and stilled by God’s loving touch is also God. So this man does nothing; he only acts for the good of others. These are attributes of the realized sage who has reached the stage of final attainment.

It is only now that the meaning of yagya is explained. From verse twenty five and onward in chapter four, Sri Krishn preaches: “Some yogis perform yagya to foster divine impulses, whereas some other yogis offer the sacrifice of yagya to (a seer who is) the fire of God.” He now depicts the yagya performed by worshippers who wish to be initiated into yog. These novices undertake sincere performance of yagya to gods to foster them, that is, they strengthen and augment divine impulses in the heart. Here it is useful to remember how Brahma had directed mankind to foster gods by yagya. The more virtues there are cultivated and garnered in the heart, the more the worshipper advances towards the ultimate excellence until he at last attains it. The novice worshipper’s yagya is thus aimed at strengthening the forces of righteousness in his heart. Other yogis perform yagya by offering sacrifice to the accomplished teacher in his heart-the sacred fire that is an embodiment of God.Sri Krishn further adds that in the human body he is the adhiyagya or that in whom the oblation is consumed.Sri Krishn too was a yogi and an accomplished teacher. These other yogi offer oblations to the Godlike teacher who also annihilates evils like fire. They perform sacrifices aimed at this accomplished teacher who is also an embodiment of sacrifice. In brief; they concentrate their minds on the form of the accomplished teacher, a realized sage. Further he adds:

“While some offer their hearing and other senses as sacrifice to the fire of self-restraint, others offer speech and other sense objects to the fire of the senses.’’

Yet other yogi offer all their senses of action-ear, eye, skin, tongue, and nose-to the fire of self-control, that is, they subdue their senses by withdrawing them from their objects. There is no real fire in this case. As everything cast into fire is reduced to ashes, even so the fire of restraint destroys the outward looking senses. There are then yogi who offer all their senses of perception, sound, touch, form, taste, and smell, to the fire of senses; they sublimate their desires and thus turn them into effective means for achievement of the supreme goal. After all, the worshipper has to carry on his task in this world itself, assaulted all the while by good as well evil utterances of people around him. No sooner than he hears words that arouse passion, however, he sublimates them into the feeling of renunciation and thus bums them in the fire of the senses. Here we have the fire of the senses. Just as objects put into fire are burnt out, sensual forms–sight, taste, smell, touch, and sound-are bereft of their power to distract the worshipper when they are transformed and shaped in accordance with the requirements of his goal. Having no longer any interest in sense-perceptions, the worshipper does not now assimilate them. In verse twenty seven of Chapter four, Sri Krishn preaches:
Sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite
“Yet other yogi offer the functions of their senses and operations of their life-breaths to the fire of yog (self-control) kindled by knowledge.’’

In the yagya Sri Krishn has so far spoken of, there are a gradual fostering of pious impulses, restraint of the working of senses, and parrying off of sensual perceptions through a modification of their intent. In a still higher state than this, yogi offers as oblation the functions of all senses and operations of life-breaths to the fire of yog that is lit up by knowledge of God. When restraint is integrated with the Self and the operations of breath and senses are stilled, the current which stimulates passions and the current which propels one towards God merge into the Self. The outcome of yagya then emerges as God-realization, the culmination of these spiritual exercises. When one dwells in the God who had to be realized, nothing else remains to be achieved.Yogeshwar Krishn again explains yagya.He says:” “Just as many perform yagya by making material gifts in service of the world, some other men perform yagya through physical mortification, some perform the sacrifice of yog, and yet others who practise severe austerities perform yagya through the study of scriptures.’’ There are many who make sacrifice of wealth. They contribute riches to the service of saints.Sri Krishn accepts whatever gifts are offered to him with devotion and he is a benefactor of those who make these gifts. This is the yagya of wealth or riches. To serve every man, to bring those who have strayed back to the right path, by contributing wealth to the cause is the sacrifice of riches. These sacrifices have the capability to nullify the natural sanskars. Some men mortify their senses through penances for the observance of their dharm. In other words, their sacrifice, made according to their inherent properties, is penance-humiliation of the body, and it belongs to the stage between the lowest and highest levels of yagya.There are many who practise the yagya of yog. Yog is the joining of the Soul, wandering amidst nature, with God who is beyond nature. Nature and the Self are two entities, distinct from each other. There is yog when the nature-based Soul meets the identical God, and when nature is dissolved in the Soul. This is the true yog. So there are many who resort to a strict practice of restraint because it is conducive to this union. The practicers of the yog of sacrifice (yagya) and they who are given to severe austerities keep in view their own Self and perform the yagya of knowledge. Here, nonviolent but severe austerities such as restraint, religious observance, the appropriate posture of sitting, serenity of breath, withholding of the mind along with the physical organs, retention, meditation and perfect absorption of thought in the Supreme Spirit, are indicated as the eightfold features of yog. There are many who undertake Self-study because they aim at Self-knowledge. Reading books is but the first step to Self-knowledge, for in the true sense it is derived only from contemplation of the Self which brings about attainment of God, and the final outcome of which is knowledge or intuitive perception.Sri Krishn now points out what is done for this yagya of knowledge or contemplation of the Self. He says:

apane juhvati pranam
prane ‘panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
“As some offer their exhalation to inhalation, others offer their inhaled breath to the exhaled breath, while yet others practise serenity of breath by regulating their incoming and outgoing breath.”

Meditators on the Self, sacrifice the vital air to apan and similarly apan to pran. Going even higher than this, other yogi restrain all life-winds and take refuge in the regulation of breath (pranayam).That which Sri Krishn calls pran-apan, Mahatma Buddh has named anapan. This is what he has also described as shwas-prashwas (inhaling and exhaling). Pran is the breath that is inhaled, whereas apan is the breath which moves out. Sages have found by experience that along with breath we also imbibe desires from the surrounding environment and, similarly, transmit waves of inner pious as well as impious thoughts with our exhalations. Non-assimilation of any desire from an external source is the offering of pran as oblation, whereas suppression of all inner desires is the sacrifice of apan, so that there is generation of neither internal desire nor grief because of thoughts of the external world. So when both pran and apan are properly balanced, breath is regulated. This is pranayam, the serenity of breath. This is the state in which the mind is supreme, for restraint of breath is the same as restraint of mind.Every accomplished sage has taken up this subject and there is mention of it in the Ved (Rig, 1.164.45 and Atharv, 9.15.27). The mind is linked with breath. That is the state of victory of the mind when the eye is set on the breath, when the name is incorporated into breath, and no desire of the external world can enter into the worshipper. With this the final outcome of yagya emerges.

Further Sri Krishn adds: “Yet others who subsist on strictly regulated breath and offer their breath to breath, and life to life, are all knower of yagya, and the sins of all who have known yagya are destroyed.’’

They who partake of restricted food offer as oblation their breath to breath-life to life. Regulation of food and pleasure is a necessity. Many yogis who observe such discipline renounce their breath to breath, concentrating on inhalations and paying no heed to exhalations. With each incoming breath they hear OM. Thus men whose sins have been destroyed by yagya are men of true knowledge.Sri Krishn now speaks of the outcome of yagya.He says: “O the best of Kuru, the yogi who have tasted the nectar flowing from yagya attain to the eternal supreme God, but how can the next life of men bereft of yagya be happy when even their life in this world is miserable?”

What yagya generates-what results from it, is nectar-the substance of immortality. A direct experience of this is wisdom. The one who feeds on it becomes one with the eternal God. So yagya is something which with its completion unites the worshipper with God. According to Sri Krishn, how can the next world bring happiness to men bereft of yagya when even the mortal, human birth is beyond their reach? It is their inevitable lot to be born in lower forms and nothing better than them. So the observance of yagya is a necessity.Sri Krishn adds: “Many such yagya are laid down by the Ved but they all germinate and grow from the ordained action, and performing their various steps you will be free from worldly bondage.’’

In brief, the world is an expanded form of the mind. So the mutable world is the object that has to be offered as a sacrifice. When the mind is perfectly controlled, there is also perfect control over the world. The outcome of yagya appears clearly when the mind is fully restrained. The nectar of knowledge that is generated by yagya takes the man who has tasted it to the immortal God. This is witnessed by all sages who have realized God. It is not that worshippers of different schools perform yagya in different ways. The different forms cited in the Geeta are only the higher and lower states of the same worship. That by which this yagya begins to be done is action. There is not a single verse in the entire Geeta which defends or approves of worldly enterprise as a way to the realization of God. Now Sri Krishn preaches in verse thirty three of chapter four:
sreyan dravya-mayad yajnaj
jnana-yajnah parantapa
sarvam karmakhilam partha
jnane parisamapyate
“Sacrifice through wisdom is, O Parantap, in every way superior to sacrifices made with material objects, because (O Parth) all action ceases in knowledge, their culmination.’’

The yagya of wisdom, made by means of austerity, continence, faith, and knowledge, which brings about a direct perception of God, is the most propitious. All actions are fully dissolved in this knowledge. Knowledge is thus the crowning point of yagya. Thenceforth there is neither any profit in the doing of action nor any loss in abstaining from it. In the same way there are yagya that are performed with material objects, but they are insignificant in comparison with the yagya of knowledge which enables a man to have direct perception of God.Sri Krishn has just told us, that real yagya is restraint of the vital winds of life, subduing of the senses, and control of the mind. From where can we learn its mode? Sri Krishn’s pronouncement is that it can be had from only one source, namely, the real enlightened sage who has known the reality. He preaches:
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tatt va-darsinah
“Obtain that knowledge (from sages) through reverence, inquiry and innocent solicitation, and the sages who are aware of reality will initiate you into it.’’

So Arjun is advised to approach seers with reverence, self-surrender, and humility, to be instructed in true knowledge through devoted service and guileless curiosity. These seers will enlighten him on it. The ability to acquire this knowledge comes only with a wholly dedicated service. They are seers who enable us to have direct perception of God. They know the mode of yagya and they will teach it to Arjun.
(For more details, kindly refer “Yatharth Geeta” the world famous exposition on Bhagavad-Geeta by Paramhans Swami Shri Adgadanand ji who is an accomplished and totally enlightened sage from India.This exposition is available at www.yatharthgeeta.com for ready reference in almost all the major languages of the world).

Shri Mrityunjayanand is a disciple of most revered Swami Adgadanand ji and is fully committed to the universal promotion of the message of Bhagavad-Geeta. You can contact him at sinhamk26@yahoo.com

Video: The Wondrous Temples of India

admin — Mon, 01 Dec 2008 10:30:13 +0000

When India is mentioned, the most frequent image most people get is of the Taj Mahal, but there is an India much older and not as well known, yet no less wondrous. A cultural tradition that stretches back to the dawn of mankind itself. This video captures an often overlooked aspect of ancient India.

This video was made by Navin Kumar. Navin is an undergraduate student at Boston University, studying international relations.

Not Resilience, It’s Time for Action, by Nithin Sridhar

admin — Mon, 01 Dec 2008 10:29:49 +0000

On the night of 26th November around 11:30, I was sitting online chatting with friends. Then, someone told me there has been terror attack on Mumbai. I thought it must be another bomb blast. I did not feel any emotions. After hearing of blasts every other day in different parts of India, it no longer has much of an effect on me. I felt cold, but I did not bother to even switch on the TV. Later around 12 am, the same guy told me to turn on the news. So, I switched on the TV hesitantly, while my mind was thinking about the insensitive government we have. The first thing I saw was that ATS chief dead. There is a hostage situation in Oberoi and Taj hotels.

My first reaction after seeing it was not one of shock or anger or sadness, but it was one of irony. I felt like laughing out loud. The irony stuck me in the fact that, for last several weeks, our ‘Anti-Terrorist Squad’ was busy hunting down so called “Hindu terrorists,” torturing Sadhvi, defaming the army while, the real terrorists, the Jihadis were planning for such a large operation. Media was busy with convincing people how Hindu terrorists are greater threats to society, how they are evils hell bent on destroying ’secular India’, and here on the ground, the brothers of secularists, the jihadi’s, Afzal Guru’s were planning to blow of the heritage of India- the Taj.

Make no mistake; I salute the sacrifices made by ATS chief and others. But, it is undeniable that while the ATS, the government, and the media everyone was busy in defaming Hindus and our armed forces, a plot was being planned by the Jihadis. It was not a simple bomb blast like before; it was a plot to shake the people to the core. They planned to fire and kill people indiscriminately, take people as hostages and blow up the heritage hotels. If this is not an attack on a country, what else is it? At the end of the day, it took armed forces, the elite “Black Cats” to come for rescue.

What was the government doing all this time? What were intelligence agencies doing? What happened to our coast guards, our ATS? These are the questions which every Indian is asking. But is anyone listening to a common man’s voice?

Oxford defines terrorism as “the use of violent action in order to achieve political aims.” Muslim apologists say Jihad doesn’t mean “violence,” Islam is not violent, it’s religion of peace. Jihad means “to strive/struggle in the way of Allah/God.” But, what does this “In way of God” mean? Koran 2/193 states, “And fight them until persecution is no more, and religion is for Allah.” This clearly shows that Jihad is a war against infidels. Many claim that ‘jihad refers to internal war and not external war.’ But, the 74th verse of Sûrah Nisã, clearly states: “Let those fight in the way of Allah who sell the life of this world for the other. Who so fighteth in the way of Allah, be he slain or victorious, on him we shall bestow a vast reward.” This verse clearly shows that there is nothing allegorical or metaphysical in the nature of war that is jihad; it is armed war and nothing else.

Biographers of Muhammad have listed as many as eighty-two expeditions in which he mounted against various tribes of Arabia and the neighboring lands, in a brief span of ten years between his migration to Medina in 622 CE and his death in 632 CE. Sita Ram Goel, renowned historian, after making an analysis of the life of Prophet Muhammad and his wars concludes, “In fact, prophets other than Muhammad had arisen in Arabia itself, before, alongside and after Muhammad. But all of them had failed because they did not raise armies and assemble arsenals. Muhammad succeeded because he equipped his mission with a mailed fist. It may be noted that while he had only 301 ill-equipped warriors with him in the Battle of Badr (622 CE), he had 10,000 well-equipped men when he marched into Mecca eight years later (630 CE) and 30,000 when he planned an invasion of Palestine on the eve of his death (632 CE).” (1) This very clearly shows that Jihad involves Violence.

Suhas Majumbdar (2) sums up the goals of Jihad as-(a) the ultimate object of jihãd is to Islamize the whole of humanity. (b) The immediate objects of jihãd are four in number: (1) spread of Islam by war; (2) the destruction of infidels; (3) jizyah; and (4) plunder. These points clearly show that, “Jihad” is “Terrorism”. Jihad is the use of violent action to achieve complete “Islamisation of the world.” That is, to convert Darul Harab into Darul Islam.

People who shout that terrorism has no religion should analyze these aspects. All Muslims are not terrorists. But all the Muslims who are terrorists do terrorism not only in the name of Allah and Islam, but are inspired and guided by Islamic doctrines. Islamic ideology laid down instructions to do terrorism, to achieve the complete Islamisation of the world. Anwar Shiek opines, “The prophet Muhammad divided humanity into two sections - the Arabs and the non-Arabs… The Arabs are the rulers and the non-Arabs are to be ruled… Islam is the means to realize this dream… Islam has caused more damage to the national dignity and honour of non-Arab Muslims than any other calamity.” (3) A friend of mine made a point that Indian Muslims are Indian; they don’t want to leave India. It’s true; they want to be in India. But for many, their aim is to Islamize India. He rightly mentioned, Indian Muslims don’t want to be under Saudi rule, but the fact is “Islamic India” will not be having anything Indian in it. As Anwar Sheik points out, Islam is Arab imperialism. It is imposition of Arabic culture and dress-code. So, Islamic India would have nothing Indian in it.

To solve, a problem, we need to analyze the root cause of it. Terrorism is a Global Jihad. It is a pan-Islamic movement happening all over the world. It is high time we call a spade as a spade. Its time to get above vote bank politics, above political correctness. The common man should rise now and force the establishment to act. Some of the important steps to be taken by government are: sealing our borders with hostile neighbors, increasing coastal security, giving more teeth to our intelligence agencies, monitoring Madrasa education, creating tough laws, creating local anti-terror groups in all major towns and city whose work will be to keep a watch on surroundings and also to take necessary actions if necessary.

It’s not time for resilience, its time for action. Enough is enough.

References:

1- Sita Ram Goel, “Calcutta Quran Petition”.
2- Suhas Majumbdar, “Jihad-Islamic doctrine of permanent war”.
3- Anwar Shaikh, Islam, The Arab National Movement

The author of this article, Nithin Sridhar, is studying civil engineering in Mysore, India. You can contact him at nkgrock@yahoo.co.in.

God-Consciousness of Ramakrishna Paramhansa, by Mahendra Mathur

admin — Mon, 01 Dec 2008 10:28:42 +0000

Ramakrishna Parmahansa is perhaps the best known saint of nineteenth century India. He was born in a poor Brahmin family in 1836, in a small town near Calcutta, West Bengal. He adopted the role of a renunciate and learned a no dualist form of Vedanta philosophy from his mentor Totapuri, a yogi. In this system, God is understood to be the formless unmanifest energy that supports the cosmos. Ramakrishna explained on different occasions that god is both formed and formless and can appear to the devotee either way. He died of cancer of the throat in 1886.

Guru of the famous Swami Vivekananda, Sri Ramakrishna represents the very core of the spiritual realizations of the seers and sages of India. His whole life was literally an uninterrupted contemplation of God. He reached a depth of God-consciousness that transcends all time and place and has a universal appeal. Seekers of God of all religions feel irresistibly drawn to his life and teachings.

Through his God-intoxicated life Sri Ramakrishna proved that the revelation of God takes place at all times and that God-realization is not the monopoly of any particular age, country, or people. In him, deepest spirituality and broadest catholicity stood side by side. The God-man of 19th century India did not found any cult, nor did he show a new path to salvation.

His message was his God-consciousness. When it falls short, traditions become dogmatic and oppressive and religious teachings lose their transforming power. At a time when the very foundation of religion, faith in God, was crumbling under the relentless blows of materialism and skepticism, Sri Ramakrishna, through his burning spiritual realizations, demonstrated beyond doubt the reality of God and the validity of the time-honored teachings of all the prophets and saviors of the past.

Drawn by the magnetism of Sri Ramakrishna’s divine personality, people flocked to him from far and near — men and women, young and old, philosophers and theologians, philanthropists and humanists, atheists and agnostics, Hindus and Brahmos, Christians and Muslims, seekers of truth of all races, creeds and castes. His small room in the Dakshineswar temple garden on the outskirts of the city of Calcutta became a veritable parliament of religions.

Everyone who came to him felt uplifted by his profound God-consciousness, boundless love, and universal outlook. Each seeker saw in him the highest manifestation of his own ideal. By coming near him the impure became pure, the pure became purer, and the sinner was transformed into a saint.

The greatest contribution of Sri Ramakrishna to the modern world is his message of the harmony of religions. To Sri Ramakrishna all religions are the revelation of God in his diverse aspects to satisfy the manifold demands of human minds. Like different photographs of a building taken from different angles, different religions give us the pictures of one truth from different standpoints. They are not contradictory but complementary.

Sri Ramakrishna faithfully practiced the spiritual disciplines of different religions and came to the realization that all of them lead to the same goal. Thus he declared, “As many faiths, so many paths.” The paths vary, but the goal remains the same. Harmony of religions is not uniformity; it is unity in diversity. It is not a fusion of religions, but a fellowship of religions based on their common goal — communion with God. This harmony is to be realized by deepening our individual God-consciousness. In the present-day world, threatened by nuclear war and torn by religious intolerance, Sri Ramakrishna’s message of harmony gives us hope and shows the way.

Following are ten quotes by Sri Ramakrishna:
God is Love. If you must be mad, be it not for the things of the world. Be mad with the love of God. Many good sayings are to be found in holy books, but merely reading them will not make one religious. One must practice the virtues taught in such books in order to acquire love of God.

God is True Knowledge. If you first fortify yourself with the true knowledge of the Universal Self, and then live in the midst of wealth and worldliness, surely they will in no way affect you. When the divine vision is attained, all appear equal; and there remains no distinction of good and bad, or of high and low. Good and evil cannot bind him who has realized the oneness of Nature and his own self with Brahman.

God is in Your Heart. Because of the screen of Maya (illusion) that shuts off God from human view; one cannot see Him playing in one’s heart. After installing the Deity on the lotus of your heart, you must keep the lamp of remembering God ever burning. While engaged in the affairs of the world, you should constantly turn your gaze inwards and see whether the lamp is burning or not.

God is in All People. God is in all men, but all men are not in God; that is why we suffer.

God is Our Father. As a nurse in a wealthy family brings up her master’s child, loving it as if it were her own; yet knowing well that she has no claim upon it, so you also think that you are but trustee and guardians of your children whose real father is the Lord himself.

God is Infinite. Many are the names of God and infinite the forms through which He may be approached.

God is Truth. Unless one always speaks the truth; one cannot find God Who is the soul of truth. One must be very particular about telling the truth. Through truth one can realize God.

God is above all Arguments. If you desire to be pure, have firm faith, and slowly go on with your devotional practices without wasting your energy in useless scriptural discussions and arguments. Your little brain will otherwise be muddled.

God is Work. Work, apart from devotion or love of God, is helpless and cannot stand alone.

God is the End. To work without attachment is to work without the expectation of reward or fear of any punishment in this world or the next. Work so done is a means to the end, and God is the end.

What follows is the writing of Jean Pierre Camus, 17th Century French fiction and Spiritual Writer, which is almost in the same vein:
Francois de Sales, Bishop of Geneva in the early 17th Century, used to say, “I hear of nothing but perfection on every side; but I see very few people who really practice it. Every body has his own notion of perfection. One man thinks it lies in the cut of his clothes, another in fasting, a third in almsgiving, or in frequenting the Sacraments, in meditation, in some special gifts of contemplation – but they are all mistaken, as it seems to me, because they confuse the means, or the results, with the end and cause.
For my part the only perfection I know of is a hearty love of God, and to love one’s neighbour as oneself. Charity is the only virtue which rightly unites us with to God and man. Such union is our final aim and end, and all the rest is mere delusion.”

‘That’ of the Upanishadic teaching ‘That Thou Art’ has been indeed beautifully explained by the life of Ramakrishna Paramhansa.

Real concept of “Varn” as preached in Geeta, by Shri Mrityunjayanand

admin — Mon, 01 Dec 2008 10:27:39 +0000

The term “Varn” has been very frequently used in Bhagavad-Geeta and it has a specific meaning behind to understand. The four stages into which action-the ordained mode of worship-has been divided are the four varn; rather than being caste-names they represent the lower and higher states of the same worshipper. The same path of action has been divided by the sage into four parts: the lowest, medium, good, and excellent. Sri Krishn has named the seekers treading on these paths respectively Shudr, Vaishya, Kshatriya, and Brahmin. Action begins at the level of the lowest, but in the course of his spiritual quest the same seeker can evolve into a Brahmin. Further than this, when he is united with God, there remains neither Brahmin, nor Kshatriya, nor Vaishya, nor Shudr, but only pure intelligence, the eternal and changeless Supreme Spirit. He then transcends all these classes. Sri Krishn says that he has created the four classes. But, as it was pointed out earlier, the classification was on the basis of action rather than according to birth. This can not be classified on the basis of birth because he preaches:

mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati [Chapter 15, Verse 7]
“The immortal Soul in the body is a part of mine and it is he who attracts the five senses and the sixth-the mind-that dwell in nature.”

Now let us have a glance at verse thirteen of Chapter four where Sri Krishn preaches:
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
“Although I have created the four classes (varn )-Brahmin, Kshatriya, Vaishya and Shudr-according to innate properties and actions, know me the immutable as a non-doer.’’

Sri Krishn says that he has created the four classes. But, as it was pointed out earlier, the classification was on the basis of action rather than according to birth. But what is that action which forms its basis? Is it what is usually done in and for the world? Sri Krishn contradicts this and speaks of the ordained task or action.

As we have seen, this ordained action is the process called yagya, in which one breath is offered as sacrifice to another and all the senses are restrained, all of which is in a true sense the practice of yog and meditation. The special exercise which takes one to the adored God is meditation. Varn are a division of this act of meditation itself into four categories. The truth is rather that he has divided actions into four classes on the basis of inherent properties. All the same, as he tells Arjun, he-the imperishable God-is a non-agent and should be known as such. The innate property (gun) of a being or of a thing is a measure, a yardstick. If the dominant property is that of ignorance or darkness (tamas), it will result in an irresistible inclination to laziness, excessive sleep, wantonness, aversion to work, and compulsive addiction to evil in spite of the realization that it is evil. How can worship commence in such a state? We sit and worship for two hours and we try to do it with the utmost earnestness, and yet we fail to secure even ten minutes that are truly propitious. The body is still and quiet, but the mind which should be really quiet soars aloft weaving webs of fancies. Waves upon waves of speculation toss it. Then why do we sit idly in the name of meditation and waste time? The only remedy at this stage is it dedicates ourselves to the service of wise men who dwell in the unmanifest and of those who have gone ahead of us on the path. This will subdue negative impressions and strengthen thoughts that are conducive to worship. This is what Sri Krishn has preached in verse forty four of Chapter eighteen

“paricaryatmakam karma
sudrasyapi svabhava-jam”

This is stage of worshipper at Shudr level. Gradually with the diminishing of forces of darkness and ignorance, there is the growing sway of the quality of rajas, and a partial awakening of the property of good and moral virtue (sattwa) as well, because of which the worshipper’s ability is elevated to the Vaishya level. Then the same worshipper begins spontaneously to imbibe qualities such as control of the senses and to accumulate other virtuous impulses. Proceeding further on the path of action, he is endowed with the wealth of righteousness. The property of rajas now grows faint and tamas is dormant. At this stage of development the worshipper steps on to the Kshatriya level. Prowess, the ability to be immersed in action, unwillingness to retreat, mastery over feelings, the capacity to carve his way through the three properties of nature-are now the inherent features of the worshipper’s disposition. With yet further refinement of action, sattwa makes its approach, at which there is the evolution of virtues such as control of the mind and senses, concentration, innocence, contemplation and abstract meditation, and faith as well the capacity to hear the voice of God-all qualities that provide access to Him. With the emergence of these qualities the worshipper comes to belong to the Brahmin class. This, however, is the lowest stage of worship at this level. When ultimately the worshipper is united with God, at that point-the highest point-he is neither a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudr.

So worship of God is the only action-the ordained action. And it is this one action that is divided into four stages according to the motivating properties. The division was made, as we have seen, by a saint—by a Yogeshwar. A sage dwelling in the unmanifest was the maker of this division. Yet Sri Krishn tells Arjun to regard him, the indestructible and maker of varn, as a non-doer. How can it be so? He further adds:
na mam karmani limpanti
na me karma-phale sprha
iti mam yo ‘bhijanati
karmabhir na sa badhyate
“I am unsullied by action because I am not attached to it, and they who are aware of this are in the like fashion unfettered by action.”

Sri Krishn is unattached to the fruits of action. He said before that the deed by which yagya is accomplished is action, and that the one who tastes the nectar of wisdom generated by yagya merges into the changeless, eternal God. So the final consequence of action is attainment of the Supreme Spirit himself. And Sri Krishn has overcome even the desire for God because he has become identical with Him. So he is also unmanifest like God. There is now no power beyond for which he should strive. So he is untouched by action, and they who know him from the same level, from the level of God realization, are also not bound by action. Such are the realized sages who have reached the level of Sri Krishn’s accomplishment.

In concluding Chapter eighteen, verse forty one, he again preaches:
brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih
“The duties of Brahmin, Kshatriya, Vaishya, as also of Shudr are determined by properties that are born out of their nature.’’

If a man’s nature is made up of the property of goodness, there is inner purity along with the ability to meditate and worship. If the dominating property is that of ignorance, lethargy, sleep, and insanity are the outcome, and the attempted action is at their level. Similarly, a partial combination of goodness and passion constitutes the Kshatriya class, whereas a partial combination of the property of ignorance and that of passion constitutes the Vaishya class. The capacity of one’s natural property is his varn-his character.

(For more details, kindly refer “Yatharth Geeta” the world famous exposition on Bhagavad-Geeta by Paramhans Swami Shri Adgadanand ji who is an accomplished and totally enlightened sage from India.This exposition is available at www.yatharthgeeta.com for ready reference in almost all the major languages of the world).

Comparing Paul McCartney’s “Live and Let Die” to the Bhagavad Gita, by Amit Kshirsagar

admin — Mon, 01 Dec 2008 10:26:39 +0000

All saints say more or less the same things: nobody wants wars, conflicts or aggressions, but still these are the things that go on everywhere. It is instructive to see two entirely different people advise the same thing. The famous Beatle Sir Paul McCartney, in his 1973 song “Live and Let Die,” expresses a message similar to that found in the Bhagavad Gita. This was a song, he was commissioned to write for the James Bond movie of the same name. For reference I will use the Bhagavad-Gita, translated in English by Eknath Easwaran and introductions written by Diana Morrison.

Sir Paul sings, “When you were young and your heart was an open book, you used to say live and let live, but if this ever changing world in which we live makes you give in and cry, say live and let die.” In Chapter III, adhyay VII, Shlokas 4-14, 25, 27 and Adhyay IX, Shlokas 4, 6, 8, 10, and 16-19, you will find a similar message. Both tell us that we need to be spiritually non-attached to this materialistic world, pray to God to remove our woes, help our community and live and die in peace.

Sir Paul says, “When you got a job to do you got to do it well.” The Bhagavad-Gita says that you
are to do your assigned tasks, without expecting any rewards or fruits. It is for God to do that. You are to do your part, in an unattached way. Any job must be done for its intrinsic values and not for some extrinsic reward, like money or fame. One should liberate oneself from selfishness and selfish activities. This attitude of mind will take you to a higher-level personally as well as socially. (Chapter 16, Verses 1-8).

“Happiness lies in giving to others and not by expecting rewards from others, even from
God.”

The similarities between even a Beatles song and the Bhagavad Gita show the universality of the Gita’s messages. These same ideals are propagated by many saints, scriptures, and poets. Let us not let these good messages remain in books but rather come into practice.
The author of this article, Amit Kshirsagar, is from Nagpur, Maharashtra. You can contact him at amitstat@yahoo.com

Modern-Day Mahabharata: An NRI Perspective on the Destruction of the Braj Heritage Hills, by Animesh Sinha

admin — Sat, 01 Nov 2008 05:42:49 +0000

Sinha at medical camp in the Himalayas

I came to Braj roughly two years ago looking for identity in a world that was slowly losing meaning for me. A recent residency graduate born and raised in the United States, I was discouraged by the complexities of practicing medicine in the Western world. I decided I would take an unplanned trip to grandmother India and allow her to guide my entry into the next stage of life. I intended to tour the entire country in search of the most fulfilling opportunity to serve the underserved. Little did I know, my first stop would be my last.

My flight arrived in Delhi a little after midnight and, without a lost moment, I was whisked off to the Uttar Pradesh part of Braj (which encompasses parts of Rajasthan and Haryana as well). I arrived at a small, dilapidated ashram known as Maan Mandir. Maan Mandir is situated in Gahvarvan, on the outskirts of Barsana - also known as the domain of Radha Rani – and is recognized as an integrated canvas where people of different social classes come together as equals.

That first night, I stood outside on the high veranda as the wind cleared my head. I peered out at the seemingly endless stretch of moonlit fields, listening to the distant nomadic songs of devotionally intoxicated Brajwasis. Despite my skeptical mind, the prospect of crossing paths with any messenger of Radha Rani filled me with child-like anticipation, yet, surprisingly, set me at total ease. It was as though I had returned to the uncorrupted days of my youth when the high-pitched scream of Krishna’s flute still called to me. To a time when Radha was my muse and all things beautiful were laid at Her doorstep. As I stood out there, for reasons that are still not clear to me, I felt like walking. I felt like losing myself in the whirlwind of dance. I felt like leaving behind all the influences and worries of my past in the wild anonymity of the soft moonlight resonating so intimately through the forests and hills of Braj. At that precious moment, it was unimaginable that something so sacred and tender could be so ruthlessly mistreated.

Sinha learning to write Hindi

The next few months were devoted to my Brajwasi patients laughing at my Americanized Hindi and to purging my Western idiosyncrasies. I attended most of the satsangs, learned how to write Hindi (alongside four 5-year old colleagues) and to play the harmonium while (badly) singing folk Brajwasi bhajans. I took up the traditional-modern garb of dhoti-sweater and helped in the rasoya (food preparation area) when I was away from the clinic. I learned to hand-wash my own laundry and get around without local help. All in all, for the first time in my many trips to India, I felt self-sufficient. I felt like part of the community.
The people of Braj are invariably simple. Much like their ancestors, they remain humble cowherders, farmers, and merchants. Influenced by the philosophy of self-effacing devotion and relentless laughter, the Brajwasis do not lose faith or take things too personally. Even with as little as they have, they carry a tireless joy that exemplifies what it means to be a true ‘Bhakth’ (devotional aspirant). They yell at each other without ill-will and fight without the intent to hurt. They give when they don’t have, forgive even the most heinous injustices, and just as the cliché proclaims, dance like no one is watching. The Brajwasis instinctively personify the tough yet loving village-girl image of Radha herself.

As I grew closer to the community, I better understood that there is no hierarchy amongst Bhakths. Even though Sri Ramesh Baba is clearly the nucleus and inspiration behind Maan Mandir, in accordance with Bhakthi philosophy, he brutally exaggerates his shortcomings and claims to be no different than anyone else. Since his arrival 56 years ago, he has never left Braj and lives a humble existence, denying himself even the most harmless of luxuries. “Baba”, as he is affectionately known, is devoted to the vision of reconstructing the natural habitat of Braj (which encompasses such areas as Vrindavan, Goverdhan, Nand Gao, Mathura, and Barsana) and preserving the original leelasthalis (historical landmarks such as footprints and leela sites) of Radha-Krishna. He accepts only enough outside contributions to cover the basic needs of the ashram and does not care for fame. In a century of ashram builders, he does little to expand or beautify the ashram living space and focuses most of his attention on protecting and restoring the original swaroop (divine splendor) of the forests, mountains, rivers (Yamuna Ji) and kunds (sacred ponds) of Braj as recounted in the scriptures. Baba often emphasizes that communion with the Divine does not happen in closed spaces but in the abundance of nature, as depicted in almost all artistic renditions of Radha-Krishna’s time on earth. He is, as many see him, the highest proponent of spiritual environmentalism.

Braj Hills

Unfortunately, with all virginal things in this modern world, there are corporate predators willing to demolish and desanctify anything for the sake of profit. Similarly, in Braj, in the most blatant exhibition of disrespect, well-funded miners are literally blowing up (with dynamite) the revered mountains of Braj. The purpose of this mining is not to acquire precious minerals but to excavate gross rock for construction purposes. Much of the lush greenery that is being destroyed is adjacent to desert ecosystems. Consequently, in many of the demolished areas, the deserts permanently encroach upon regions that were once rich with biodiversity and vegetation. The heavy metal and chemical residue left behind by mining activities pollutes the water supply and soil. This, in turn, affects agricultural viability and safety for the local inhabitants and continued survival of the regional wildlife.

In reaction to the outcries of the Brajwasis and the NRIs, the State government of Rajasthan (where most of the mining activity is centered) ordered complete cessation of mining with the transfer of the Braj part of Rajasthan under the federal authority of the Department of Forestry. Despite this, illegal mining continues, unregulated by law enforcement. Various state officials have conveniently delayed court hearings, misinterpreted the law, and authorized continued mining, despite Braj now clearly being under the jurisdiction of the federal government. Journalists, corrupted by the financial influence of the mining mafia, doctored articles defiling Baba and the Maan Mandir community. Even a few Braj religious leaders have fallen prey to the miners deep pockets and, when given the opportunity to address public forums, neglected to speak on the real issues of Braj, rather focusing on personal fundraising, maintaining political neutrality and name-building. The miners have gone so far as to threaten a case to remove some of the meager property holdings from the possession of Maan Mandir and initiated unfounded criminal cases against Baba and various devotees. To put it simply, the innocent souls of Maan Mandir, composed predominantly of young adults and children, are being attacked by convoluted modern scare-tactics unknown to them. As a result, they are now unfairly living under the constant threat of disreputation and physical violence and there is no authority in India willing to consistently help.

Despite this, the Brajwasis have continued the good fight, wholeheartedly believing the sanctity of this land is well-worth the sacrifice. In their view, Radha and Krishna walked every inch of Braj and the spiritual chastity of the land is therefore undeniable and must be protected at all costs. I clearly remember a disheveled old man, gazing at me in painful disbelief, after I had thoughtlessly spit on the ground. To him, anywhere Radha-Krishna’s feet touched deserved the utmost reverence. He asked me to swallow next time.

Braj is the epicenter of the Bhakthi movement and in order to preserve the devotional essence of Hindu philosophy, Braj itself must be preserved. Baba himself states that the preservation of the “heart of the Indian soul” is contingent upon the preservation of Braj. The Shastras further expound that Braj is a natural extension of Goverdhan, which is considered to be Krishna himself.

Blossoming flower in Braj

Everywhere in the world there is injustice. The difference in Braj is that it is swept under the rug, as though nothing is wrong. However, when the essence of Hindu spirituality is physically bombarded to accomplish corporate goals, something is wrong. When politicians and law enforcement turn a blind eye while the heart of our motherland is raped, something is wrong. When impoverished Brajwasis are stripped of the very land they depend upon for grazing and farming, something is wrong. When the environmental wonders of this bountiful land are plundered and millions of years of natural evolution are blown to dust and transformed into desert, something is wrong. When Indian leaders popularize a “Second Green Revolution” as a result of the growing food and water shortages yet allow the mass-destruction of arable land, something is wrong. When religious and state politicians speak of further compromise on tragedies that can’t afford to be compromised any further, something is wrong. When the sincere, compassionate warriors of this cause are framed and misrepresented by journalists who have sold themselves into materialistic slavery at the cost of their own people and journalistic integrity, something is wrong. When the men and women who make and uphold the law forget to protect and serve Truth, something is wrong. When supposed saints decline the opportunity to fight for and, on occasion, obstruct Dharma in this modern-day Mahabharata, something is wrong. When the gentle Brajwasi community is placed in harms way, something is wrong. When the living, breathing land our forefathers died defending is reduced to lifeless rubble, something is wrong.
As a stubborn foreign child unwilling to walk away from the life-sustaining needs of his newfound Brajwasi family, I hope that you hear my plea. I hope that you recognize the spiritual and environmental magnitude of this moment and step forward decisively in protecting Braj — the heart of our motherland. More than ever, she needs us.

Sinha with Fijian child at medical camp

Animesh Sinha, M.D. is a US-based general practitioner who has devoted his medical skills to serving the homeless and Native American population domestically and the underserved internationally. He volunteers approximately six-months out of every year in India and Fiji and is committed to efforts that restore balance through the redistribution of skills and resources to indigent communities. To take action or get involved in the medical arena, contact Dr. Sinha at animesh.sinha73@gmail.com

2008 US Presidential Elections, by Shikta Sapkota

admin — Sat, 01 Nov 2008 05:40:10 +0000

(Editor’s Note: All opinions expressed by authors in posts and comments are solely their own and do not reflect any policy or opinions of Tattva magazine, website, Hindu YUVA, Hindu Swayamsevak Sangh, or any of their officials or affiliates.)

The 2008 presidential election is considered one of the most important in US history. There are several reasons for this – (1) Barack Obama is the first African American to be nominated as the Presidential candidate representing the Democratic ticket, (2) Hillary Clinton was the first woman to run for the office of the President, (3) The US economy is at its worst since the Great Depression, (4) The Republican Vice Presidential candidate for the first time is a woman and (5) the American citizens have long been estranged from the ongoing war against terror in Iraq and Afghanistan.

In this article, I aim to represent bipartisan views about the two presidential candidates and how mainstream America perceives them.

John McCain
Republican candidate John McCain used to be considered the most liberal Republican in the US Senate. However, during the course of his current campaign for Presidency, he has projected himself as a far right winger. According to political analysts this has been the main cause of his faltering campaign and his unpopularity in the polls. He came to the forefront for the sole reason that there were no other viable candidates that could carry the Republican burden after eight years of Bush hegemony. It has become a mere impossibility for any Republican to generate a positive image. Then there was the whole fiasco of nominating Sarah Palin as his running mate. Though choosing Palin was viewed as a master stroke to woo Clinton voters, the move implicitly portrayed McCain as lacking self-confidence. This is seen as very un-McCain-like, especially given his admirable military achievements. McCain has tremendous leadership qualities; however his campaign strategies have been quite negative. This phenomenon has caused confusion among Americans as they are perplexed as to how McCain will fare as the next world leader. He has strong inclination towards going to war against Iran, and it may not be the right tactic in rise of the recent economic turmoil. Even though he is a seasoned and experienced Senator, he is deficient in understanding the history of US economics and where the nation is now headed. Moreover, he is represented in the media as an old and outdated political figure. However, it is not McCain’s age that is his problem – rather, it is his associations with the Bush Doctrine. That is why being a Republican for this specific election has been his major drawback.

Barack Obama
Barack Obama is seen as a new age politician in America. He comes across as a leader who is able to come to terms with reality that the United States is not always forthright in terms of its foreign policies as well as in its domestic affairs. He is considered by many to be an envisioned leader who can guide its citizens if there ever comes a time when the US shall lose its superpower status. He is full of progressive ideas, such as grassroots campaigning and eliminating lobbyists as a source of campaign funding. Obama represents new America. While old America is majority white, new America is a mix of ethnicities. Obama anticipates regulating a capitalist country upon his inaugural. He hopes to implement socialism in the form of universal healthcare, redistribution of wealth, and emphasizing checks and balances in the Federal Reserve. He has retained a flawless and almost impeccable campaign, despite running into major hurdles, starting with the color of his skin, being associated with radical personalities such as Reverend Jeremiah Wright and William Ayers, and receiving false accusations of having connections with terrorists. He gets credited for encouraging the youth in this country to rekindle their passion for politics, consequently motivating new and young voters to register and vote.

It has been a long battle for both McCain and Obama. With the elections around the corner, the whole nation awaits to see whether McCain, with his experience and wisdom or Obama, with his new age charisma, will come out victorious.

Shikta Sapkota, originally from Nepal, has done her MBA from University of Utah, Salt Lake City. She is interested in development economics and international politics. She is also a yoga enthusiast and loves traveling. You can contact her at shikta@u.washington.edu

Keeping our Communities Informed about our Customs: Diwali, by Sanchay Jain

admin — Sat, 01 Nov 2008 05:39:34 +0000

This past week, most of us celebrated Diwali, either on the 28th or the 29th, in one fashion or another, from poojas to parties and everything else in between. However, in America, there are many people around us who are unaware of this important festival. This ignorance is nowhere more apparent than at schools.

In most schools, major religious and cultural festivals are recognized. In some districts, schools close entirely on Jewish holidays such as Yom Kippur. Meanwhile, others allow students to take the day off to celebrate their festival. In the Boston Public School (BPS) system, where I go to school, students who take a day off on a recognized religious holiday are marked as present; the calendar of “recognized” holidays includes Ramadan, Yom Kippur, and Chinese New Year. My school extended this policy by requiring teachers not to give tests or quizzes on these noted days.

Much to my disappointment, up until this year, the BPS had not listed Diwali as a major religious holiday. And I’m sure this is the case in many other school districts across the nation, even those which Hindu students attend. However, instead of just accepting the fact that it wasn’t listed as a major religious holiday, I decided to take action. Informed by my school that I would need to talk to the BPS about the matter, I called the superintendent’s office, and left a message about my question.

Luckily, there was a fellow Hindu named Anand Vaishnav who works in the Superintendent’s Office. The issue was given to him and he was the one who returned my call, clarifying that BPS students can take religious holidays off regardless whether or not they are on the calendar, so long as a parental note is given to the school. However, I asked him if there was a possibility to put Diwali on the calendar along with the other significant holidays, and he agreed to find out how to do so.

I maintained a correspondence with Mr. Vaishnav for a week via e-mail, and finally he informed me that Diwali was now on the list of notable religious holidays for the city of Boston. By that time, Diwali was around the corner, so I prepared to take the day off from school for the first time in my life in observance of one of my religion’s festivals.

It’s important to note that in many cities across the country, Diwali is not recognized mainly due to ignorance. And this is a problem that can be readily addressed, by calling the superintendent’s office in your school or college, or by taking to your principal or other important figure. The process is not as arduous as one may think; I only had to spend a couple of hours within the span of a week to get it recognized in my school. Hopefully, this inspires others to take action and get Diwali recognized as a religious holiday in other places. If you need ideas on what to write or say, I’ve written a letter to my school, informing them about what Diwali is. And to all the readers of Tattva: Happy Diwali!

Sanchay Jain is in eleventh grade at Boston Latin School. You can contact him at jetblackskj@yahoo.com
This is the letter I wrote to my school explaining what Diwali is. Please feel free to use it for ideas.

To the Registrar’s Office at Boston Latin School:

This is to inform you that my son, Sanchay Jain, will be unable to attend school on Tuesday, October 28th, 2008, due to his observance of the festival Diwali. Diwali is a festival celebrated by the Hindu community as a “Festival of Lights.” It is a symbol for the victory of good over evil; a belief shared by civilizations throughout the world. Certain significant events are associated with this day, most notably the return of Rama—the incarnation of the Hindu God Vishnu—to his kingdom of Ayodhya upon vanquishing the demon Ravana. Representing this triumph of good over evil—or the revelation of the inner soul in all of us—is Light, through the form of firecrackers or lighted clay lamps known as dias. In a cultural aspect, Diwali marks the end of growing crops, and as such, farmers celebrate this festival to show their gratitude for their luck, while businesses also suspend their accounts for the year—in effect becoming an economic ‘new year.’ It also has importance for adherents of Sikhism, Buddhism, and Jainism.

Diwali is celebrated primarily in India, but has become a prominent festival in countries throughout the world, including London, where some of the largest gatherings are held outside India, Trinidad and Tobago, where communities across the nation come together to celebrate in an harmonious manner filled with prayer, and New Zealand, where it an official reception has taken place in Parliament since 2003. Even in the United States, with the immigration of Indian people to this country, Diwali is starting to gain recognition, and the President has lighted a lamp on this day to mark the festival.

Diwali happens to be celebrated for six days; each day representing a different aspect and story. Similar to Chinese New Year, the dates of Diwali are dictated by the Hindu Lunar calendar, and thus fluctuate on the Gregorian calendar. This year, the main Diwali date falls on October 28th.

As a result, I would kindly request you mark my son as “Constructively Present” (CP) for the 28th, as he will be celebrating Diwali.
Sincerely,
Sadhana Jain

Inculturation- Fooling Hindu Masses, by Nithin Sridhar

admin — Sat, 01 Nov 2008 05:37:13 +0000

In early 1982, Father Joseph Parekatil of the Catholic Church of Parasahi, Madhya Pradesh, destroyed the sacred murthi of Goddess Visweshwari Siddheswari, enshrined on the nearby Nawain Tekdi hill, and erected a small wooden cross. Later, on February 18th 1983, a 31-foot high concrete cross was illegally erected on the hill. A month later, enraged villagers destroyed the cross. On February 20th, 1985, with the intent of regaining possession of the hill, Father Parekatil put on the orange robes of a Hindu sannyasin, built a hut on the hill, sat on a tiger skin and began performing worship in the Hindu style. As a result, thousands of simple Hindus came to the hill on Fridays, unaware of the deception they were witnessing. But, on May 18th, a complaint was registered, but to no avail. Again there was agitation in the area, and this time, on October 1st 1985, the villagers tore down the priest’s hut and tossed away the remaining pieces of the concrete cross. Father Parekatil only gave up when he was arrested a week later for breaking the peace. (1)

The tactic used by Father Parekatil of adopting Hindu symbols to further his missionary goal is called “inculturation” or “indigenization.” Christianity has always followed a policy of ‘inculturation.’ It adopted Pagan elements in Christianized form in order to ease the transition from Paganism to Christianity. Pagan gods became Christian saints and Pagan festivals became Christian festivals. In this process of inculturation, the Christian Church adapted old forms to its new message, but made sure that through the Pagan veneer the Christian doctrine was impressed upon the converts. (2) “Indigenization is evangelization,” says Kaj Baag. It is the planting of the gospel inside another culture, another philosophy, another religion.” (3) In the case of India, ‘inculturation’ or ‘indigenization’ means ‘the incorporation of Jesus in Indian spiritual tradition.’ Fr. Bede says, “In India we need a Christian Vedanta and a Christian Yoga that is a system of theology which makes use not only of the terms and concepts, but also of the whole structure of thought of Vedanta.” (4)

Shantivanam Ashram on the banks of the sacred Kaveri River near Trichy in South India appears Hindu. It has a Hindu shrine, saffron-robed “swami” seated cross-legged on a straw mat, devotees practicing yogic meditations, even chanting Hindu scriptures. But these impressions gradually prove false. First, the eye detects that the courtyard shrine is for Saint Paul and that “puja” is actually, a daily Mass, complete with incense, lamps, flower offerings and prasadam. Finally, one meets the “swami,” Father Bede “Dayananda” Griffiths, a Christian “sannyasin.” This is a Christian ashram, one of more than fifty in India, which are described as “experiments in cross-cultural communication,” or as “contemplative hermitages that revolve around both Christian and Hindu ideals.” Fr. J. Monchanin, one of the founding members of the ashram, defines his mission in these terms: “I have come to India for no other purpose than to awaken in a few souls the desire (the passion) to raise up a Christian India. It will take centuries, sacrificed lives and we shall perhaps die before seeing any realizations. A Christian India, completely Indian and completely Christian will be something so wonderful the sacrifice of our lives is not too much to ask.” (5) His words are a reflection of the motive behind these ashrams.

Sita Ram Goel, in his book “Catholic Ashrams,” lists 108 such Christian ashrams in India, 4 in Nepal and 8 in Sri Lanka. These ashrams include Asha Niketan, Bangalore, Karnataka, Bethany Ashram (1938), Channapatna, Karnataka, Christa Sevakee Ashram (1950), Karkala, Karnataka, Christian Institute for the study of Religion and Society, Bangalore, Karnataka, Yesu Karuna Prarthanalaya, Kote, Mysore District, Karnataka and others. (7)

Lausanne Movement (for world evangelization) published a paper titled “Christian witness to Hindus” (1980), listing some of the methods to be implemented to convert Hindus, such as:
(1) We should enunciate theology in Indian categories so that the Hindu can understand the gospel.
(2) We must develop a truly Christian world view consistent with the Indian context.
(3) While presenting the gospel, we must be aware of the fact that the Hindu understands the doctrine of God, man, sin, and salvation in a way entirely different from the biblical doctrine.
(4) Communicate the gospel through indigenous methods such as bhajans, drama, dialogue, discourse, Indian music, festival processions, etc. (6)

The present Catholic ashrams have inherited a history of intrigue and subterfuge. Here is a description from the “Madhya Pradesh Report(1956)”: “Robert De Nobili (A Catholic Jesuit priest) appeared in Madura in 1607, clad in the saffron robes of a Sadhu with sandal paste on his forehead and the sacred thread on his body. He gave out that he was a Brahmin from Rome. He showed documentary evidence to prove that he belonged to a clan that had migrated from ancient India. He declared that he was bringing a message which had been taught in India by Indian ascetics of yore and that he was only restoring to Hindus one of their lost sacred books, namely the 5th Veda, called Yeshurveda (Jesus Veda). It passed for a genuine work until the Protestant Missionaries exposed the fraud about the year 1840. This Brahmin Sannyasi of the ‘Roman Gotra,’ Father De Nobili, worked for 40 years and died at the age of 89 in 1656. It is said that he had converted about a lakh of people, but they all melted away after his death.” (8)

This is the situation the Hindu finds himself in. Christian missionaries have adopted Hindu ways of life, Hindu religious symbols, architecture, worship forms and declared themselves as Swamis. A Catholic priest who calls himself “swami” instantly attains the status and authority of a holy man in Hindu society, which he can use to convert individuals. By using Sanskrit terminology in his sermons, he implies a close relationship of Hindu theology to Catholic theology, a relationship which does not really exist. Such missionaries speak authoritatively on Hindu scriptures and argue that their [Christian] teachings are consonant with everything Hindu, but add a finishing touch, a “fullness” to the traditional faith.

1 Hinduism Today, Indian Ocean Edition, December, 1988.
2 Salvation: Hindu influence on Christianity by Dr. Koenraad Elst.
3 Kaj Baago, Pioneers of Indigenous Christianity, Madras, 1969, p. 85
4 Bede Griffiths, op. cit., p. 24.
5 “Liberal” Christianity, Ram Swarup
6 “Christian Witness to Hindus”, 1980, Lausanne Committee for World Evangelization
7 Catholic Ashrams- Sanyassins or Swindlers, By Sita Ram Goel
8 Niyogi Comission Report on Christian Missionary activities.

The author of this article, Nithin Sridhar, is studying civil engineering in Mysore, India. You can contact him at nkgrock@yahoo.co.in.

Sage Vishwamitra: The Greatest Visionary, by Ayush Sharma

admin — Sat, 01 Nov 2008 05:35:03 +0000

Brahmarshi Vishvamitra, Sanskrit for “friend of the whole world,” is one of the most venerated rishis or sages of ancient Bharat. He is also credited as the author of most of Mandala 3 of the Rigveda, including the Gayatri Mantra. The Puranas mention that only 24 Rishis since antiquity have understood the whole meaning of, and thus wielded the whole power of, the Gayatri Mantra. Sage Vishvamitra is supposed to be the first, and Sage Yajnavalkya the last. His ashram or research laboratory was very close to my birthplace Patna, or as it known back then, Patliputra. Vishwamitra was the greatest politician, the greatest scientist and the greatest visionary Bharat has ever had.

The Greatest Visionary
He fully succeeded in his vision to bring Ram Rajya in which no one was poor, no one was distressed, everyone was living in peace, and tranquility prevailed all across Bharat. Vishwamitra’s vision was to see every corner of Bharat without the fear of terror spread by evils from which had overshadowed the whole country. Ravan, the king of Lanka, had terrorized the whole civilized world. His terror groups had their wings spread till the northern regions of Bharat. Vishwamitra had a great vision to free the whole country from terrorism spread by Ravan and his groups, and he had a fool-proof plan to succeed in his vision.

The Greatest Scientist
Suppose terrorists or thieves attack our houses and we all had to take up arms and start fighting. What would happen? “Chaos.” We have police or military departments to protect our citizens. The jobs of different departments are clearly defined and distinguished. Similar social arrangements were there during the time of Vishwamitra too. He understood and followed the system very well. Vishwamitra wanted to stop the demons such as Mareecha and Subahu from destroying his yagnya. As described in Ramayan, when Vishwamitra and his fellow sages were conducting their yagnyas, demons would come and blow out the fire, or drop bones of dead animals on them causing the yagna to be disturbed. The Ramayan has been written in simple and symbolic language, which could be easily understood and digested by ordinary people. An ordinary person thinks that, it was the law of the Yagna and that the rishis couldn’t kill anybody, couldn’t get into anger or couldn’t use weapons. But Vishwamitra wanted Ram to kill those demons. Any ordinary person would easily understand that killing something yourself or inviting others to kill doesn’t make much difference. By looking deeper into this theory, it can be easily understood that Vishwamitra, being the great and powerful scientists that he was, could easily have destroyed these demons. The Valmiki Ramayan has attributed discoveries of so many powerful missiles to Vishwamitra. Being a disciplined and rule abiding scientist, Vishwamitra knew his limits. He knew very well that the scientist discovers the missiles, but Kshatriyas, or the military, have the authority to use them. He can be compared to the scientists of today who are developing missiles. But you never hear of them using the missiles. They are not authorized to do so. Being the greatest scientist he transferred the technologies skillfully to the military under General Ram, so that they could be used appropriately.

The Greatest Politician
To achieve a vision like the one he had, Vishwamitra needed a powerful king who had great future. He found that in Ram. The Ramayan says King Dasharath had offered him the help to destroy the demons, but the great politician sage didn’t accept the offer of the dying king. He wanted someone like Ram who could accomplish his mission. Vishwamitra wanted to create Ram as the future king of Bharat. He knew Ram would go to the forest, so Vishwamitra wanted to create fear in the hearts of the demons and at the same time create great allies for the future King Ram. He wanted to see the rule of law all across the country which only Ram was capable of. His plan to create fear in the minds of enemies, the demons, worked very well when Ram killed Tadka and Subahu and left Mareech half dead. Through Mareech, Vishwamitra wanted to seed the message of fear in the minds of his strongest enemies, like Ravan and Kumbhakaran. In the Ramacharitmanaas, fear in Kumbharakaran’s mind was clearly visible when he talked to Ravan about Ram. The same fear was there with Kalnemi and others.

For winning a war against a strong enemy it’s important to form good allies and respect for yourself in the masses who can provide support in time of trouble. On the way to Mithila the sage took Ram and Lakshman to Sage Gautam ashram where his wife Ahalya lived in distressed condition. Ahalya represents the section of out-castes in the society. As per Valmiki Ramayan she had no rights to intermingle with the society. She had no social rights. Ram showed kindness to her and gave her a position in the society. Vishwamitra did this smartly to create respect for Ram in the lower strata of the society.

In Mithila, king Janak had set a very difficult condition to marry his daughter Sita. Kings, noble and evil alike, had assembled there to try their luck. As per one story, even Ravan had arrived there to try his luck to marry Sita and build strong allies like king Janak in the north. By taking Ram to Sita’s swyamvar and letting him break the Shiv Dhanus, Vishwamitra scared all the demons because nobody else could break it. Also because of this people that supported him went to him and people that didn’t support him also went to him, but because of fear. Vishwamitra was very successful in building up great allies for Ram in Mithila. The news of the Dhanush Yagna was spread all across the country. After Ram broke the bow, everyone from Bharat was either on his side or was shivering in fear. When Ravan went to Mareech to ask him to become a golden deer so that he could kidnap Sita, Mareech was scared because Ram had broken the Shiv Dhanus, an accomplishment impossible by most people. Mareech was scared of his strength.

Vishwamitra was a great visionary. He knew that Ram would have to fight many strong demons such as Ravan, Kumbakaran, Khar, and Dhusan, Vishwamitra wanted to train him and build up his power. Very skillfully he planted Ram as the great future king of Bharat. He was the most successful visionary Bharat has ever had.
The author of this article, Ayush Sharma, is 13 years old. He lives in Houston, TX.