Magazine Q4 - Hindu Education Link

Transcription

FALL / DIWALI SPECIAL
Canadian
Hindu Link
A Free Quarterly Journal Dedicated To Educating The New Generation Of Canadian Hindus
INSIDE THIS ISSUE
From Editor’s Desk..................... 3
Diwali in History........................ 4
Significance of Aarti & Pooja...... 5
Relevance of Hinduism Today.... 6
Can God Mitigate Bad Karma...... 8
Equality of Religions................... 9
Remembering Freedom Fighters:
Sardar Vallabhbhai Patel............. 10
Happy Diwali
Volume 3 . Issue 4
ISSN# 1920-9339
Oct / Nov / Dec 2011
The Practice Of Hinduism:
A Personal Introduction To
Matangi Devi............................. 12
Bhagavad Gita............................ 13
YOUTH CORNER - The Truth
Of Omnipresence....................... 16
YOUTH CORNER Commercialization of Religion... 17
Barrack Obama Is Not Lord
Krishna....................................... 18
9/11 Distinguished....................... 19
The Great Guru Maharishi
Ramana ..................................... 20
Protecting The Diaspora............. 21
Hindu Scriptures Do Not
Regulate Sexual Matters............. 22
Suggestions For Controlling
Children In The Temple Prayer
Hall............................................ 23
Relevance Of Gandhi Jayanti...... 24
Vedas & Their Relevance To
The Present Age......................... 26
Why To Continue Our Heritage... 28
Reader’s Feedback..................... 30
THIS ISSUE IS SPONSORED BY:
Ace Financial Group, Floradale Medical Pharmacy, Dr. Naresh Sharma (Family Dentist), Heartlake Florist
& Gifts, Mrs. Seema Makhija (Accounting Services), B.R. Auto Sales, Apollo Convention Centre, Mr.
Dave Bhatia (Improbus Realty Corp.), Mr. Anil Sharma (Akal Financial Group), India Sajawat & Puja Hut,
Lisa Samlal (Elle Esse Design Firm), Mr. Vishva & Mrs. Kamlesh Sharma, Avenue Optical, Mr. Pramod
Anand (Homelife Woodbine), Mrs. Anjali Sharma, Joshi Law Office, Ms. Nadeeka (Right At Home Realty),
Routes - Car & Truck Rentals, Bill Sharma (Centrum Smart Mortgages Inc.), Paul Dhaliwal (Gill International Travel), Sheila Joshi (Sun Life Financial), Akal Optical.
CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4
PAGE 2
FROM EDITOR’S DESK:
Religious Prayer in School
By Ajit Adhopia
Recently, I have been under tremendous pressure to support
the agitation and sign a petition to express the anger of some
local Hindus over the policy of a Toronto District School
Board (TDSB) school that allows a Muslim students’ group to
provide facilities to hold their prayer during the school hours.
From the ranting, raving tone and strong rhetoric of the email
messages and preamble of the petition, it is apparent that the
objective of this agitation is to express hostility towards the
religion of the students involved, rather than the discriminatory practice of that school. One message even declares that
this campaign is for the survival of Hinduism in Canada. It
seems to me that I am being goaded into signing this petition
to ‘save’ Hinduism in Canada, and my Hinduness is being
tested. In other words, if I don’t sign this petition, I am not a
good, real and ‘strong’ Hindu. This “Save Hinduism” agitation
started while I was away on vacation. In order to educate myself about this issue, I phoned a few friends who have been
teaching in the GTA.
“I believe that there should not be a prayer in the morning in
schools because of our multicultural society in Canada. The
prayer of one religion cannot be forced in a multicultural society. The students have the right to pray in schools but they
should be provided a room to pray during lunch time only. At
present, there is a national anthem in place of prayer for the
unity of the country and different religions. This should be
acceptable to ALL students from different religions.”
The consensus I have developed is that the current issue is
not about the morning prayer that was once mandatory in
all Toronto schools. That issue has already been dealt with,
when in 1983, the mandatory Christian morning prayer and
teaching of Bible was banned in Toronto schools.
Kumar Agarwal,
Retired Executive Volunteer Community Worker
“School is a temple of knowledge. Hence, it is quintessential
to uphold its sanctity and its neutrality. The School also functions as an extension of community in the sense that it is accessible to community groups to organize social and cultural
activities. However, such activities should be carried out after
school hours. School breaks are designed for students to play
and to interact with other students, which help them to develop their interpersonal and leadership skills. Consequently, no
other activities should be carried out in the school premises
during the school hours including breaks.”
Dr. Bhausaheb Ubale,
Former Ontario Human Rights commissioner Toronto,
Ontario
Here are some Hindu educators’ viewpoints on the issue of
‘reasonable accommodation’ currently offered by the Toronto District School Board to students of all religions.
“I strongly feel that the religion should be kept out of the
educational institutions. It is the moral duty of the parents
and the priest of various religions to inculcate their religious
values at home or in mosques, temples and churches. Educational Institutions are primarily for academic growth.”
Dr. Ravi Srivastava
Volunteer Priest, Arya Samaj Mississauga
Dr. Sarvjit Soni
Retired Educator, TVO Mississauga
“In my personal opinion, the aim of schools should be to develop a person as a whole covering various spheres of growth
in life to face the challenges and use the opportunities. To
achieve this, ethical and moral values that are common to all
religions, as well as spirituality, not religion, should be taught
as a part of the school curriculum, together with the other
skills.”
“The focus of the schools is on educating the young minds,
and it should remain so. The separation of the State and
church in secular democracies, including Canada, has
worked well. This practice should remain intact. Therefore,
no one particular should take precedence over the others in a
secular, multi-faith society. Any deviation from this principle
could create social unrest, and chaos.
Moreover, if the students of all religions and their sects or
denominations, demand ‘special accommodation’ for their
prayer needs during the school hours, it would create an administrative chaos for all schools. The best way to tackle this
problem would be to include a program on ethics and moral
values that are common to all religions, include in the school
curriculum. To develop such a program may be hard, but not
difficult.”
Mrs. Kamlesh Sharma
Educator & social activist
As far as this magazine is concerned, we are pro-Hindu, but
not anti- any religion. Moreover, the Canadian Hindu Link is
not a news magazine. Our focus is primarily on educating the
Hindu community about their cultural and spiritual heritage.
We do not allow any individual or group to vent their hostility
towards any sect or religion. Moreover, Canadian Hindus are
an educated, well-informed community. They think individually, and can not be herded like sheep in any one direction by
irrational, emotional appeals. It is not possible to have single
viewpoint on any issue.
PAGE 3
DIWALI IN HISTORY
The history of Diwali is replete with legends moored to the
stories of Hindu religious scriptures, mostly the Puranas.
Though the central theme of all legends is the classic truth of
the victory of Good over the Evil, the mode of their presentation and the characters differ. Diwali, being the festival of
lights, lighting the lamp of knowledge within us means- understanding and reflecting upon the significance of each of
the five days of festivities and to bringing those thoughts into
our daily lives.
The Five Days Of Diwali
The first day of Diwali is called Dhanvantari Triodasi or Dhan
Theras. The second day of Diwali is called Narak Chaturdasi.
It is the fourteenth lunar day (tithi) of the dark fortnight of
the month of Kartik and the eve of Diwali. On this day Lord
Krishna destroyed the demon Narakasur and freed the world
from fear. The third day of Diwali is the actual Diwali. This
is the day whMother Lakshmi is worshipped. On the fourth
day of Diwali, Goverdhan Pooja is performed. The fifth day
of Diwais called Bhratri Dooj, a day dedicated to sisters and
brothers.
Hindu Mythology
The Story of Rama and Sita: Lord Rama was a great warrior
prince who was exiled, along with his wife Sita and younger
brother Lakshman, by his father King Dashratha of Ayodhya
on his stepmother’s insistence. After 14 years of exile, Lord
Rama returned to his kingdom Ayodhya after killing the
demon ruler of Lanka Ravana, who though a learned Pundit,
was evil and had abducted Ram’s wife Sita. In Ayodhya, people welcomed Ram, Sita and Lakshman by lighting rows of
clay lamps. So, by this legend Diwali is a celebration in honor
of Rama’s victory over Ravana: of Truth’s victory over Evil.
The Story of King Bali and Vamana Avatar (Dwarf): The other
story concerns King Bali, who was a generous, but also a very
ambitious ruler. Some of the Gods pleaded with Vishnu to
check King Bali’s power. Vishnu came to earth in the form of
a Vamana (a dwarf) dressed as a priest. Vamana approached
King Bali and said “You are the ruler of the three worlds: the
Earth, the World above the Skies and the Underworld. Would
you gift me the space that I can cover with three strides?”
King Bali laughed. ‘Surely a dwarf could not cover much
ground’, thought the King and agreed to dwarf’s request. At
this point, the dwarf changed into Vishnu and with his three
strides stepped across the Earth, to the Skies and across the
whole Universe! King Bali was send to the Underworld. As
part of Diwali celebrations, some Hindus remember King
Bali.
The Defeat of Narkasur by Lord Krishna: Lord Vishnu in his
8th incarnation as Krishna destroyed the demon Narkasura,
who was causing great unhappiness amongst the people of
the world. Narkasura was believed to be a demon of filth,
covered in dirt. He used to kidnap beautiful young women
and force them to live with him. Eventually, their cries for rescue were heard by Vishnu, who came in the form of Krishna.
First, Krishna had to fight a five-headed monster, who
guarded the demon’s home. Narkasura hoped that his death
might bring joy to others. Krishna granted his request and the
women were freed. For Hindus, this story is a reminder that
Good can still come out of Evil.
Krishna and The Mountain: In the village of Gokula, many
years ago, the people prayed to the God Indra. They believed
that Indra sent the rains, which made their crops, grow. But
Krishna came along and persuaded the people to worship
the mountain Govardhan, because the mountain and the
land around it were fertile. This did not please Indra. He sent
thunder and torrential rain down on the village. The people
cried to Krishna to help. Krishna saved the villagers by lifting
the top of the mountain with his finger. The offering of food
to God on this day of Diwali is a reminder to Hindus of the
importance of food and it is a time for thanking God for the
bounties of nature.
Sikh Festival Diwali
The Sikh festival of Diwali celebrates the return in 1619 of the
sixth Guru, Guru Hargobind ji from captivity in the city of
Gwalior by the Mughal emperor. He also rescued 52 Hindu
kings imprisoned with him. In his honour and to commemorate his undying love for Sikhism, the towns people lit the route
to Harmandhir Sahib in Amritsar., also called Golden Temple
Jain Festival Diwali
Among the Jain festivals, Diwali is one of the most important
one. For, on this occasion we celebrate Nirvana of Lord Mahavira who established the Jain dharma. Lord Mahavira was
born as Vardhamana on Chaitra Shukla, 13th in the Nata clan
at Khattiya-Kundapura, near Vaishali. He obtained Kevala
Gyana on Vishakha Shukla 10 at the Jambhraka village on the
banks of Rijukula river at the age of 42.
Source: www.diwalifestival.org/diwali-in-history.html
HAPPY DIWALI
TO ALL OF OUR READERS, VOLUNTEERS AND SPONSORS.
Ajit Adhopia, Editor (aainderlekh@gmail.com / 905.273.9563)
PAGE
4
SIGNIFICANCE OF AARTI AND POOJA
Aarti
The word “Aarti” comes from the Rig Veda, one of the earliest Hindu scriptures. It has many shades of meaning. Some
believe that it means the period before the darkness of night
sets in. Aarti can also signify “the highest love for God”
which results in a state of spiritual joy.
Many of Hinduism’s religious practices center around the
worship of the five elements: fire, water, earth, air and space.
Together the five elements comprise the physical world, or
universe. Each also corresponds to one of the five physical
senses. The element of fire is associated with vision. Darkness
is associated with ignorance and impurity because it obscures
clear sight, while light is the source of life and knowledge.
Aarti evolved from the worship of fire as a symbol Divinity; it also cleans and purifies. Aarti is the closing ritual of
the prayer. Typically, a piece of camphor in a clay lamp or a
metal lamp with cotton wicks soaked in oil or ghee is placed
on a metal plate along with flowers and incense. The wick or
camphor is then lighted. The plate is rotated in a clockwise
direction in front of a picture or statue representing the deity
whose blessing is being invoked, accompanied by the ringing of a bell and the chanting of devotional hymns. After the
prayer is finished, the plate is then taken to all the gathered
worshippers who pass their hands over the flame and then
touch their eyes.
the ultimate center of all existence and life. By performing the
aarti, the worshipper makes an offering to God of his material form, an act of submission of the individual to the divine,
leading to a state of the highest joy. Such beliefs are the basis
of religion because they create a stable foundation for existence in a turbulent world.
Pooja
(Alternative spelling Puja; Sanskrit: “reverence” or “worship”)
is a religious ritual which most Hindus perform every morning after bathing and dressing but prior to taking any food or
drink. Puja is seen as a way of relating humans to the domain
and actions of the divine, and can be performed for anything
considered divine, from Vishnu to a holy tree.
Puja takes many forms, the simplest of which is “darsan”,
gazing upon an image. The image is not believed to be divine
itself; rather, it embodies the divine energy of the deity and
provides a connection to the god or goddess. Puja also usually includes an offering to the object of puja, such as flowers
or food, and usually lighting a candle or incense.
The ritual may be observed in silence or accompanied by
prayers. Hindu priests chant prayers in Sanskrit or another
language while performing puja. Puja may be performed by
an individual worshipper or in gatherings. Sometimes a puja
is done for the benefit of certain people, for whom priests or
relatives ask blessings
Everything used to perform Aarti must be in its most natural
form since the objective of the ritual is to reach a purer state.
The lamp is made of clay or pure natural metal from the earth
such as silver, as is the plate. The cotton for the wicks, the
flowers and the camphor are also natural materials. Ghee is
clarified butter, in which all solid residue has been removed
away until only a pure liquid is left behind. The camphor similarly leaves no residue behind after it burns. The flowers and
the incense purify the air with their fragrance. The devotional
songs are natural sounds while the bell acts to eliminate any
residual sound and focus attention on the prayer.
The lamp represents the individual. The lighting of the lamp
represents spiritual enlightenment through knowledge. A
lamp can pass its light on to other lamps just as knowledge
can be spread. The flowers and incense bring mental tranquility to the worshippers. The rotations of the lamp or plate
represent a continuous link between the individual, the
universe, and the divine. The plate is imbued with the divine
essence, which subsumes each individual who participates in
the ritual. The individual internalizes that essence by passing
his hand over the flame and touching his eyes.
The offering of aarti symbolizes the belief that the divine is
PAGE 5
RELEVANCE OF HINDUISM TODAY
By Dr. Dilip Charaborty [Brampton, Ontario]
Is Hinduism relevant or irrelevant? I think this question itself
is irrelevant. Hinduism was relevant in the past, it is relevant
now and it will remain relevant in days to come.
Before considering the issue of the relevance of a religion, we
should try to understand what religion is. What is its definition? What are its parameters? “Dharmang jo badhyate dharmo, na sa dharma kubartma tat “, said Krishna Dwaipayan
Vyas. According to him, religion is that which holds, which
makes the society dynamic and is the elan vital for all living
beings. Religion should induce man to feel for others and to
work for the common good. Religion encompasses life. We
are living creatures, we are to perform the religion of life. We
are human beings, we are to perform the religion of humanity. Similarly a student has the disciple’s religion, a teacher
has the Guru’s religion, a father has a paternal religion, a son
has a filial religion. Even a thief has a religion- the religion of
theft. Religion is synonymous with life.
Going by the definition given in the dictionary, religion is the
modus operandi for God worship, sanctimonious conduct,
performance of rituals and discourses on Heaven, Hell,
After-life. But this is, at best, a fragmented definition of religion. To understand the essence of religion, we are to dive
deep into the broader perspective of Hinduism, which says,
“Religion, according to the Indian heritage, is the justification
of one’s existence in the cosmic pattern.” We are to gratefully acknowledge that to sustain life, we need the blessings
of Nature –light and heat from the Sun, the Air, the Celestial
blessings in the form of Rain etc, and to endeavour to repay
those in a humble way. But unfortunately, the noblest creation of God – Man - is either blissfully ignorant or callously
indifferent. Man indulges in the senseless felling of trees, inhuman killing of animals, more as a sport than as a necessity.
They even kill innocent people on the silly pretext of caste,
creed, religion or politics. They derive draconian pleasure in
homicides and genocides and call them CRUSADES. True
religion is that which makes man nobler, wiser, tolerant and
sympathetic. This is precisely the basic tenets of Hinduismthe Religion of “Hind”(India).
Thumping majority of Hindus are Theists (believing in the
existence of God). The remaining minority among the Hindus
are either Agnostics (neither believing nor disbelieving in
God) or Atheists(non-believers). It was the broadmindedness
of the theist Hindus that they did not forcibly drive away
from India the non-believers. Rishi Charbak, Javala and others openly declared that they did not believe in the existence
of God, Rebirth or the Immortality of the soul and paid no
respect to the sacred scriptures of the Hindus (Vedas, Upanishads etc.). They professed secularism and their avowed
mission was “to do maximum good to the maximum number
PAGE 6
of people”. Even then they were never tortured by the devout
Hindus; on the contrary, they were placed in high esteem.
Hindus of the ancient India were tolerant not only of the
atheists in India but also of the followers of other religions,
who had fled from their native land to India to avoid persecution. The majority of Hindus have also been consistently
tolerant to of the aboriginals of India, who worshipped
different Gods and performed separate rituals. Thousands
of aboriginal people of India lived peacefully in India for
thousands of years, thanks to the tolerant attitudes of the
majority of Hindus. Hindus never tried to forcibly convert
followers of other religions to Hinduism or to annihilate those
who refused to embrace Hinduism. Among the Hindu majority Hindus also there are various sects: Vaisnavas, Shaktas,
Shaivas, Ganpatyas etc. The history of India never witnessed
a bloodbath on religious grounds.
It was because of the generous nature of the ancient Hindus
that the earliest settlers - Parsis and Christians and Muslims
(much before the advent of the Muslim or British Rule in
India) - were given a cordial welcome in Hindu India. Out
of gratitude those earliest Muslims and Christians loved India
and co-operated with their Hindu brethren in developing
the fabric of Indian society; that is, the religion of the Hind
(popularly called Hinduism). Mention may be made of sister
Nivedita, David Hare, Bethune up to the present day Mother
Teresa. They loved India like the native Hindus. Followers of
all the religions who came to India from abroad performed
their worship etc. mixing and mingling with the Hindus of
India. Like rivers flowing into oceans, all religions were embraced in India. India never undermined the specialities and
greatness of other religions. All joined in community prayers.
In the very first century some Christians took shelter in India,
as they were persecuted in their native lands. Native Hindus
embraced them and Indian emperors granted them financial
help. Persecuted Parsis received love and shelter in India.
Muslim followers, much before the advent of the Muslim rule
in India, received love, protection and shelter in India. Those
Muslim devotees liked the Hindu religion so much that many
of them become scholars in Sanskrit and composed wonderful devotional songs in Sanskrit. Muslim seer Daraf Khan
composed excellent Gangastotra (devotional song in praise of
the Ganges, the sacred river of the Hindus) in pure Sanskrit.
The majority of the devotional works of Abdul Rahim was
also in Sanskrit. Their compositions were so nice that they
enthralled the Hindu and the Muslim devotees alike. By reading the original text of Padmawati in Sanskrit and its translation by Alase, we get an idea as to how deeply those Muslim
poets read Hindu scriptures in Sanskrit. Along with many
Hindu poets of the Vaisnava literature like Jaydev, Chandidas,
Vidyapati, there were many Muslim Vaisnava scholars like
Amir, Mahmood, Habib, Kabir and others. It speaks volumes
of the relevance of Hinduism.
Since time immemorial there were many pre-Vedic cultures
and religions in India. Hinduism is the sum total of all those
cultures. Vedic religion was Work-oriented, Dravidian religion
was Devotion-oriented. All these heterogeneous elements
merged and settled in India to form its religious fabric. From
Christ Christianity can be traced, from Hazrat Mohammad
Islam can be traced, from Gautam Buddha Buddhism can be
traced . But Hinduism cannot be traced to any one individual or sect. Hinduism is SANATAN DHARMA (the eternal
religion). Hinduism is the cumulative product of all these
religions. Shaivas, Shaktas, Vaisnavas and Ganpatyas are the
appendages of the Brahmani-cal religion. But the great and
unique Hindu Religion is the finished product of all the cultures and religions nurtured in India , represented by Adinath,
Gautam Buddha, Guru Nanak and indirectly by Zoroaster,
Jesus Christ and Huzrat Mohammad. That accounts for the
relevance of Hinduism.
In the Congress of Religions, held in Chicago, while most of
the orators were trying to establish the superiority of their
own religions, it was the Hindu Monk, Swami Vivekananda,
who electrified the audience by addressing them as Brothers and sisters of America and championed the cause of the
Unity of Religions (Sarva Dharma Samanvaya) and earned the
accolades of all. Americans were so mesmerized by the profound and all-pervading wisdom of Vivekenanda, that they
unanimously declared ”Vivekananda is more learned than all
the scholars of America put together”. This is the relevance
of Hinduism. We can realize how relevant was Hinduism in
the past, when we consider what pride of place was given
to EDUCATION in ancient India (Swadeshe pujyate Raja,
Vidwan sarbatra pujyate) and produced stalwarts in all walks
of life; great rulers like Emperor Asoka, shrewd diplomats like
Chanakya, Physicians and Surgeons like Charaka and Shushrut, Grammarians like Panini and Patanjali, Dramatists like
Kalidas, scholars like Bhababhuti, Ashwaghosh, Varahamihir,
Lopamudra, Gargi and Paramita, not to mention Avatars (the
incarnations of God in the form of man) in the person of the
noblest Sri Krishna, Maryada Purushottama and Sri Rama.
We have Asoka the great, Akbar the great and Gandhi the
great- the first is Buddhist, the second a Muslim and the third
a Hindu.
If all the doors and windows of a room are thrown open, then
with fresh air some undesirable insects also enter.
System of widow burning, untouchability and some such
other social evils also entered the arena of Hinduism. Luckily,
those evil practices are now things of the past.
Author’s Introduction: Dr. Dilip Chakraborty is the former principal of the
Women’s College, Nawalgarh, Rajasthan. He now lives in Brampton, Ontario. He can be reached via dilip.c@live.ca or phone, 905-799-8931
PAGE 7
CAN GOD MITIGATE BAD KARMA?
By Gyan Rajhans
In one of my previous blogs “10 myths-about-karma”, I
explained what Karma is all about and why God does not
dispense individual Karma.
One of the readers of my blog has asked “We often hear from
temple Pundits, and in your discourses too: If you do japa or
recite a certain mantra, or perform a specific ritual or a certain pooja, you get your desired need/want fulfilled; get a job,
recovery from an illness or birth of a son etc. etc. A Teerth
yatra or a dip in the holy Ganga washes away all your sins.
If you observe a certain vrata or perform a certain pooja
regularly, God will bless you with this or that. For
example, observing Shivji’s vrata regularly
by an unmarried woman will grant her a
good husband. My questions are:
1. Is this true? Does it really
happen? What is the origin
of these ideas and sugges tions? Puranas?
2. Are these just heresies made
up by Karm kandi Brahmins
to give solace, or false hope, to
their distressed yajmans (clients)
seeking help to solve their problems,
and make some money at the same time?
3.If all these things can reallly happen, or
actually do happen, does it mean that you can
override the Karma concept by doing all these
things?
ANSWERS:
1. Yes, it is true. This does truly happen. The origin of these
ideas and suggestions is the Bhagavad Gita, which suggests
that karma is a law of cause and effect, yet God can mitigate
karma for His devotees.
2 and 3. While true, false pundits and Gurus take advantage
of their distressed clients and exploit or should I say prey on
them for monetary benefits without themselves having acquired the knowledge of performing the obligatory rites, poojas, vratas and yatras (pilgrimage) leading to the acquisition of
virtue, which in turn eliminates the sin of the individual.
Sri Ramkrishna Paramhansa said that spiritual practices such
as japa, meditation, pooja, pilgrimage, etc., can lessen the
effect of bad karma. Prayer is always beneficial.
Pooja is a ritualistic worship of the divine, performed to keep
one in harmony with cosmic forces, thereby removing and
overcoming the sorrows of life and bringing spiritual upliftment. By doing pooja, thoughts and vibrations of spiritual
forces are created around us. These spiritual forces work to
eliminate the negative influences in our life and help surround us with positive energy which can bring peace of mind
and fulfilment and enable us to touch the divine of our true
nature. The malefic effects, which are destined to befall us,
can be averted or their effects reduced by sincere prayers,
selfless service and performance of specific poojas as
recommended in the Hindu texts. The body,
mind and spirit are purified and harmonized by meditation, acts of devotion,
prayers, mantra japa and the poojas
we perform.
According to the Vedic scriptures
and the learned saints, performing mantra-japa, stotra recital,
dana, pooja/homa or a dip in
the holy Ganga etc. are auspicious as they produce positive
effects and counteract and remove or at least reduce the negative (bad) Karma and improve life.
I believe God is not only just but also
supremely merciful and almighty. You
may find yourself under the worst Prarabdha due to your bad or negative Karma yielding
its fruit but if you raise your cry to God with full faith using
external or internal means like Pooja, vrata, japa, homa,
meditation etc., God will come to your aid. He is known to
be the saviour of the fallen and the degraded sinner (Patit
Pawan). He has been known to alter the Law of Karma for His
devotees.
In the final analysis, to counteract the negative influences
of the bad karmas or to improve and attain various desired
objectives, the scriptures have prescribed several poojas
and homas of various deities. The deity is worshiped in the
prescribed ritualistic manner with mantras and offerings. The
spiritual influx produces positive results. You experience better outcome and get an inner strength and confidence. Sometimes the results are instant and sometimes they are slow. But
they are certain. I say it with confidence because poojas have
vastly improved my life.
Blog posting of Wednesday, June 22, 2011
PAGE 8
EQUALITY OF RELIGIONS
By Mahatma Gandhi
If we were imperfect ourselves, religion as conceived by us
must also be imperfect. We have not realized religion in its
perfection, just as we have not realized God. Religion of conception , being thus imperfect, is always subject to a process
of evolution. Progress towards Truth and towards God is possible only because of such evolution. And if all faiths outlined
by men are imperfect, the question of comparative merits
does not arise. All faiths constitute a revelation of Truth, but
all are imperfect and liable to error. Reverence for other
faiths need to blind us to their faults. We must be keenly alive
to the defects of our own faith also, yet not leave it on that
account, but try to overcome those defects. Looking at all
religions with an equal eye, we would not only hesitate, but
would think it our duty to blend into our faith every acceptable feature of other faiths.
When I was turning the pages of sacred books of different
faiths for my own satisfaction, I became sufficiently familiar for my purpose with Christianity, Islam, Zoroastrianism,
Judaism and Hinduism. In reading these texts, I can say, I was
equal-minded towards all these faiths. Perhaps I was not then
conscious of it. I do not find I ever had the desire to criticize
any of those religions, merely because they were not my
own. I read each sacred book in equal spirit of reverence,
and I found the same fundamental morality in each. I did not
understand then, and do not understand now, but my experience has taught me that it is a mistake to hastily imagine that
anything that we do not understand is necessarily wrong.
Some things that I did not understand at first have since become as clear as daylight. Equal-mindedness helps us to solve
many difficulties, and even when we criticize anything we
express ourselves with humility and a courtesy that leaves no
sting behind them.
with those whom we consider to be in error, but must be
prepared, if need be, to suffer in our own person.
The soul of religions is one, but it is encased in a multitude
of forms. Wise men will ignore the outward crust and see
the same soul living under a variety of crusts. For Hindus to
expect Islam, Zoroastrianism or Christianity to vanish from
India is an idle dream, as it would be for Muslims to have
only Islam of their imagination to rule the world. The Truth is
the property of no single scripture.
Editor’s Note: This article is an edited version of the one that
Mahatma Gandhi had written for publication in the Young
India on 25 September 1925. It was then republished in his book
Christian Missions: Their Place in India published by Navjivan
Publication House. To mark the Gandhi Jayanti, It is being
presented here with the consent of the Navjivan Trust, Ahmadabad
[Gujarat]
Acceptance of equality of religions does not abolish the distinction between religion and irreligion. We do not propose
to cultivate a tolerance of irreligion. That being said, some
people might object that there would be no room left for
equal-mindedness if everyone took his own decision as to
what was religion and what was irreligion. If we follow the
law of love, we shall not bear any hatred towards the irreligious brother. On the contrary, we shall bring him to see the
error of his ways, or he will point out our error, or each will
tolerate the others difference of opinion. If the other party
does not obey the law of love, he may be violent to us. If we,
however, cherish real love for him, it will overcome his bitterness in the end. All obstacles in our path will vanish if only
we observe the golden rule that we must not be impatient
PAGE 9
REMEMBERING FREEDOM FIGHTERS:
SARDAR VALLABHBHAI PATEL
Architect of India’s political unity
By V.N. Gopalakrishnan [Mumbai]
Sardar Vallabhbhai Patel was a valiant freedom fighter and
architect of India’s political unity. He was popularly known
as the ‘Iron Man of India’ and served as the first Deputy
Prime Minister of independent India. He was fiercely for an
undivided India and was for the Hindu-Muslim unity. He was
instrumental in the integration of over 565 princely states into
the Indian Union.
Vallabhbhai Patel was born into a self-sufficient land owning family of the Leva Patidar caste on October 31, 1875 in
Nadiad, a small village in Gujarat as the son of Jhaverbhai
and Laad Bai. Jhaverbhai had served in the army of Queen
Jhansi Rani and his mother was a deeply religious woman. He
married Jhaberaba at
the age of 16 and
passed the matriculation examination
at 22. He also
passed the district
pleader’s examination which enabled
him to practice law.
In 1900, he set up
an independent
office of District
Pleader in Godhra
and later moved to
Borsad in Kheda
district.
In 1908 he lost
his wife, who had
borne him a daughter, Maniben, and
son, Dahyabhai, and remained a widower at the age of 33. In
August 1910, he went to England to study law at the Middle
Temple and stood first in the Barrister-at-Law examination.
While in England, he developed great respect and admiration
for the British people as well as for their cultural and intellectual heritage. After returning to India in 1913, he settled in
Ahmadabad, rising rapidly to become the leading barrister in
criminal law. Vallabhbhai was offered many lucrative posts
by the British Government but he rejected them all. He was
a staunch opponent of the British government and hence he
decided not to work for the British. He joined the Gujarat
Club and took to western dressing and a comfortable lifestyle.
Vallabhbhai found the course of his life turned after having
been influenced by Gandhiji. The relationship between Gan-
PAGE 10
dhiji and Vallabhbhai became stronger when Gandhiji was
elected the President of the Gujarati Sabha and himself its
Secretary in 1917. He later quit the Gujarat Club and dressed
in the white cloth of the Indian peasant. He also took to spinning the charkha, boycotted foreign goods and burned his
foreign possessions on at public bonfires.
Meanwhile, he was impressed by Gandhiji’s success in
Champaran Satyagraha. In 1918, there was a drought in the
Kheda division of Gujarat and the peasants sought tax reliefs
from the government. Gandhiji took up the cause of the
peasants but could not devote his full time in Kheda and was
looking for someone who could lead the struggle. Vallabhbhai volunteered and
led the peasants’
revolt in Kheda in
Gandhian lines.
In 1919 the British
government agreed
to suspend collection
of revenue and roll
back the tax rates.
After the Kheda
Satyagraha, Vallabhbhai Patel became a
national hero.
Vallabhbhai also
supported Gandhiji’s
Non-Cooperation
Movement and as
President of the
Gujarat Congress, he
helped in organizing bonfires of British goods in Ahmadabad. He was elected
President of the Ahmadabad municipality in 1922, 1924 and
1927. In 1928, he successfully led the land owners of Bardoli in their resistance against increased taxes. His efficient
leadership of the Bardoli campaign earned him the title
Sardar (‘Leader’) and subsequently he was acknowledged as a
nationalist leader throughout India.
Vallabhbhai participated in the Nagpur Satyagraha from May
to August in 1923 in protest against the stopping of a procession which carried the national flag. In 1930 Vallabhbhai was
imprisoned for participating in the Salt Satyagraha called by
Gandhiji. Vallabhbhai’s inspiring speeches during the ‘Salt
Movement’ transformed the lives of numerous people, who
later played a major role in making the movement successful.
Sardar Patel was freed in 1931 following the signing of the
Gandhi-Irwin pact. The same year, he was elected President
of the Indian National Congress for its Karachi session where
the Party committed itself to the defence of fundamental
rights, human rights and the dream of a secular nation.
However, upon the failure of the Round Table Conference in
London, Gandhiji and Sardar Patel were arrested in January
1932 and imprisoned in the Yeravada Central Jail. During this
time, both developed a close bond of affection and trust.
Sardar Patel was finally released in July 1934. While senior
leaders including Jawaharlal Nehru, C. Rajagopalachari and
Maulana Azad criticized Gandhiji’s concept that the civil
disobedience movement would compel the British to leave
the nation, Sardar Patel extended his support to Gandhiji. The
Congress launched the Quit India Movement in August 1942
and all important Congress leaders including Sardar Patel
were jailed and after three years, all were released.
During the election for the Congress presidency in 1946,
thirteen of the sixteen states proposed Sardar Patel’s name for
the post. It was a very crucial election, as the elected President of the Congress party would be later considered as the
first Prime Minister of independent India. However, just a few
days before the election, Gandhiji requested Sardar Patel to
leave the candidacy and support Jawaharlal Nehru. Sardar
Patel, without thinking twice, stepped down. As President of
the Congress, Jawaharlal Nehru was invited by the Viceroy
to form an interim government. After attaining independence
on August 15, 1947, Jawaharlal Nehru became the first Prime
Minister and Sardar Patel became the Deputy Prime Minister
in charge of Home Affairs, Information and Broadcasting and
the Ministry of States.
At the time of independence, there were 565 princely states
in India. Some of the Maharajas and Nawabs who ruled over
these princely states were sensible and patriotic but they
dreamt of becoming independent rulers once the British quit
India. With great wisdom and political foresight, Vallabhbhai
consolidated the princely states. The Nizam of Hyderabad
and the Nawab of Junagarh initially did not want to join India.
With untiring efforts, Sardar Patel united a scattered nation
without much bloodshed. Due to the achievement of this
massive task, Sardar Patel got the title of ‘Iron Man of India’.
He died of cardiac arrest in Mumbai on December 15, 1950.
In his death, India lost one of the brilliant political figures and
an astute statesmen of modern times. For his services to the
nation, he was conferred with the Bharat Ratna, the highest
civilian honour, in 1991.
(Author is a Freelance journalist and a Social activist. He can be
contacted on telegulf@gmail.com).
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PAGE 11
THE PRACTICE OF HINDUISM:
A Personal Introduction to Matangi Devi
By Sunanda Mongia
I was once talking to a learned pundit and he quoted the
scriptures that the goddesses Lakshmi and Saraswati, though
sisters, are rivals. Wealth and learning are not to be found
together. So the traditional Hindu belief is that rich have to
be stupid and the learned poor. I protested that it might have
been a useful argument in the days of the caste system when
the Brahmins wanted to maintain their dominance. But in
this Information Age, where the richest
are those who work with knowledge,
saying this to an ambitious computer
engineer might convince him that Hinduism is now irrelevant. There are too
many examples that prove that wealth
is a very powerful weapon of human
development in the hand of a moral
person. There is no doubt that our faith
is strengthened if it can explain to us
our world and not refer us back to the
world of our ancestors. There is also no
doubt that if, today, we unthinkingly follow the scriptures, we will be eroding
the flexibility that has made Hinduism a
vibrant faith for so many centuries.
Then, one day, we happened to visit
Kamakhya Devi’s temple in Gauhati,
Assam. In one of the secluded corners
of the compound was a tiny temple
of the Goddess Matangi. The pundit
explained that Matangi was a combination of Saraswati and Lakshmi. Though
she was a goddess of learning, she
also bestowed wealth to her devotees.
‘May be she is my kind of goddess’, I
thought. Not only was the goddess new
to me, she was also a proof that Hinduism is not a rigid belief
system, and we can all be believers in ways that appeal to us.
I later read whatever I could find on goddess Matangi, and
talked to learned scholars. Matangi Devi is not one of the
well known goddesses. She appears in varying legends all
across the Indian subcontinent, from the northern Buddhist
Tibetan tradition to the ancient beliefs of Southern Tamil
Nadu. She is the Saraswati of the tantric tradition, a version
of Hinduism that takes the physical and the mundane to be a
pathway to the spiritual and mystical. Because she is a tantric
goddess, she also imparts dark esoteric knowledge. She is
one of the ten Mahavidyas, a manifestation of Shakti, the
feminine power of creation. The first reference to the goddess
PAGE 12
is in Vakkeshwartantra in the section called ‘Matangikalpa’.
The modes of her worship are very diverse according to the
local traditions. Her complexion can range from white when
she is the Tantric Saraswati to brown or black as the Chandala
or Kali goddess, to blue or green as when she is Meenakshi,
the famous presiding goddess of Madurai. ‘Matang’ is also the
name of Lord Shiva and Matangi is his feminine power. She is
also supposed to be the daughter of
a Rishi called Matang, gained by him
as a gift from the goddess Jagdamba.
Of all her gifts, the greatest is that of
Speech, and the fame and riches that
accompany the power of language
and thought. So she is also a tantric
form of the goddess Vakdevi. Matangi is the protector of scholars of
Kaliyuga; she makes her worshippers
scholars like Brashpati and rich like
Kuber.
So what are we to make of such a
Goddess? A combination of many
local legends and myths absorbed by
Hinduism? But, when it is difficult to
familiarize our children to mainstream
Hinduism, how can we explain beliefs that are often self-contradictory
and unfamiliar? Can we tell our children that praying to such a goddess
is all that one needs in times such
as ours? It has to be remembered
that we spend considerable energy
in promoting scientific mindsets and
logical thinking in our children. It
would be self-defeating to teach them
rigid, retrograde or mindless belief against a modern mindset.
After all, there is a very thin dividing line between faith and
superstition, spirituality and ritualism.
What we have to convey is that such beliefs have to be
taken philosophically and allegorically. An interpretation on
a spiritual and psychological is what is needed. As much as
we are part of the divine, gods and goddesses represent our
greatest needs. It is no god or goddess that will bring us gifts.
By repeating our prayers, we remind ourselves of our desires
and strengthen our resolve. This in truth is the role of religion
in our lives: it gives us the power to strive and attain the best
that is in us.
BHAGAVAD GITA
By Aruna Duggal
The Bhagavad Gita is a beautiful revelation of philosophy and
doctrine of truth, which enshrines sublime ideas. Its objective is to cast aside the ignorance and darkness, which shroud
the human mind and teach attainment of freedom. It imparts
knowledge for a peaceful and happy life of moral and spiritual principles. It is a discourse between Lord Krishna and Arjun, which takes place on the battlefield of Kurukshetra. It is
instigated by Arjun’s moral dilemma to fight a war which his
conscience does not accept. Krishna defines these misgivings
by elaborating on the duties of warrior and prince. He reveals himself
as the Supreme Being who manifests
Himself as the immortal soul in every
living being. He explains to Arjun
the reasons and the means by which
humans can establish a relationship
with their Maker, and expounds on
the fundamental principles essential
for the realization of a karmic as well
as spiritual life.
King Vichitravirya and Ambika
have two sons, Dhritarashtra and
Pandu. The former is blind, so the
latter inherits the kingdom. Pandu
has five sons, the eldest of whom is
Yudhishthira. Dhritarashtra has one
hundred sons. Duryodhana is the
eldest. After Pandu’s death, Duryodhana usurps the kingdom from
Yudhishthira. The Pandu brothers
(Pandavas)do not want to fight for
what is rightfully theirs; they want a
compromise and settlement in peace
even at the minimum terms. Duryodhana does not agree. This duty and rectitude makes the
war inevitable. Hence the war of the Mahabharat between
Dhritarashtra’s sons (kaurvas) and Pandavas.
The Pandava army is led by Arjun, who, when he faces those
arrayed on the battlefield, is overcome with grief. These are
all his kinsmen-fathers and grandfathers, teachers, uncles,
brothers, sons, grandsons and friends. Arjun realizes that he
is about to violate his ideals of law and order, his moral duty
and social conventions towards his family and elders and the
obligations and respect owed to his teachers. He decides that
he will not abandon his ideals for the sake of a kingdom. He
would even forsake the sovereignty of three worlds rather
than smear his hands with the blood of his loved ones. It is
a sin to kill anyone so he will not commit this sin, which will
cause ruin, chaos and grief to his near and dear ones. When
sin takes over, the mind of man, family traditions and virtue
are cast to the winds. He therefore refuses to take up arms.
Krishna tells Arjun to stop worrying when there is no cause
to do so, and not to neglect duty for fear when there is no
reason for it, because the soul is immortal, everlasting and
indestructible. It does not take birth or die. It cannot be
destroyed by weapons, it is proof against fire, it is impervious
to water and irresistible to wind. Krishna explains that whatever transpires, and whatever comes to
pass is all for the good. He tells Arjun
not to ponder over personal loss and
gain, or sin and death in the situation
of justice and rectitude when duty is
obligatory. You did not bring anything
with you when you came in this
world. As a result you will not lose
anything. Why think of destruction
when you did not produce anything.
Whatever you possess has been bestowed on you by God, so whatever
you leave or destroy is His. You came
empty handed. What you have today
belonged to someone else yesterday
and will belong to someone else
tomorrow. Stop grieving over false
possessions; nothing belongs to you.
Krishna explains that change in life is
a universal law. Death is actually life.
Gain and loss are deceptions and illusions of the mind; forsake them. Even
your body is not your own; made
up of five elements-fire, water, air,
earth and ether, it disperses into these
elements after death, when the soul
leaves the body. Just as a person discards old clothes for new,
so does the soul, which is the only permanent entity, discard
the old body for a new one. The soul is immortal; therefore
rid yourself of the misconceptions that torture your mind and
pick up your arms.
Lord Krishna calls on Arjun to perform his duty even if that
duty leads to violent measures. If the image of God is placed
in the effort of performing that duty, there will be no pain
or pleasure in failure or success. Control your mind and
consciousness; conquer worldly attractions and distractions
which are but obstacles in the path of duty. Achieve this by
personal discipline, good conduct, selfless service, purified
intellect and total dedication to the Almighty. Learn to discriminate between the distractions of nature and true action
and devotion to God, and you will achieve eternal bliss and
freedom of purpose.
PAGE 13
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PAGE 14
PAGE 15
THE TRUTH OF OMNIPRESENCE
By Hasheel Lodhia
The bells were chiming loudly, flowers were being showered from the sky, and all around me was the unified drone
of chanting the hundreds of
names of Lord Dakshinamurthi. I looked down at
my book and tried to follow
the fast complicated Sanskrit
words with the priests. It was
an experience that I had never
felt before. Here at the Arsha
Vidya Gurukulam in Pennsylvania, one gets up before
sunrise and recites the divine
chants with pure devotion.
understand just as often as one scolds their child for being
noisy inside the temple. Yet for some reason, these rules don’t
apply outside the physical
boundaries. To experience
the good vibrations inside the
walls of a temple is a given,
but one must understand that
a temple is just as sacred as an
ordinary room, which in turn
is just as sacred as the lingam
caves in the Himalayas. Yes,
it is good to show devotion in
the temple, but this is not the
end, only the means.
What makes these moments
so powerful? The beautiful
scenery, the early morning
discipline, the resonating mantras, and the peaceful setting
of the ashram may have to do
with it. Upon second thought,
however, why can’t these spiritual sensations be observed
at my local temple? It surely
shouldn’t require a nine hour
drive to Pennsylvania to feel
peaceful and one with the
Supreme Being. That is when I
realized that the peace did not
come from my environment,
but from within. With the
same mindset, any action, be
it a simple puja at home, going
to a temple, or writing an exam, can evoke feelings of spirituality. Every daily task should be a puja; a ritual performed
with devotion.
In an interview with Swami
Viditatmanandaji, Swamiji
explains that it is common for
people to perform puja without understanding the steps,
however, the main purpose
is still achieved because the
act of worshipping God is
still present in the mind of the
individual performing the puja
or any other ritual. Having said
this though, he informed me
that this was not the end but
a means to the ultimate goal
of life. There is much more
understanding involved not
just in doing a puja, but in the
defining what a puja really is.
One too often goes to their local temple to pour milk over
elaborately carved statues and chant words they do not
PAGE 16
The supernatural that we call God exists everywhere at all
times. God is the substratum of everything that exists in this
universe. We must extend our definition of temple, the sacred
house of God, to a much larger boundary- the entire universe
in which we live. Only then will we understand the purpose
of religion. Only then will we experience enlightened truth.
COMMERCIALIZATION OF RELIGION
By Loshanah Shakthivel
I always wonder when Diwali
comes around the corner,
how we would spend
the day. What do
we need to buy?
Where do we go? I
was born in Canada and growing up
in this multicultural
society, I was always
asked the same questions
my friends during Christmas, Eid and Hanukkah.
Each year growing up,
I felt that the Western
world worships the media
and religion is becoming more
commercialized than ever. Nowadays, young people of any faith
have a difficult time understanding the
history, stories and reasons why we celebrate religious events. The parents are as
much to blame for their ignorance as the kids
themselves. During a religious event or festival,
most youths wonder what they will be rewarded or
gifted with instead of wondering why we celebrate this
day. This really came to life when in 2009 on Diwali some of
my friends were discussing the amount of cash they received
and the presents they were given by family. We have become
selfish, and forgotten the true meaning of Diwali.
In our generation, it is not easy to maintain a spiritual level
give the influence of media and materialistic view of the
society. Diwali is not seen as a religious event anymore. In
fact, over the last 17 years as a Canadian Hindu, I have seen
Diwali transform into a business event. During Diwali, numerous businesses are advertising for the latest in saris fashion,
dining restaurants, jewellery, and more. Some business men
are also throwing Diwali themed event parties for making
money. Similarly, for Christmas, advertisements are made for
decorations, Christmas lights, trees, and
the list goes on. The same goes
for other festivals as well. This
is a business technique which
will never change, as it will
continue to thrive as long as
media is alive. But what we
can do as a community is to
uphold our identity and history, and lead by example for
the generations to come.
Some youngsters treat their
religious beliefs as weapons against other religions.
Everyone is trying to advertise their religion, and showing
how better it is than the other. I
often see teenagers accessorizing
their cars with religious symbols;
sometimes with necklaces and tattoos as well. Although everyone has
the right to freely express their opinion,
I feel that there is no point advertising
your devotion or religion if you have little or no knowledge about it.
I am a student and I urge youths of all faiths to take time
off from their materialistic worlds and social networks, and
spend more time discovering their identity and learning more
about their beliefs. And although some may never find out,
there’s always a chance that you might be one of those that
finds enlightenment.
Author’s Introduction: Loshanah is a grade 12 student at the
Woodlands Secondary School in Mississauga, Her hobbies are researching on other people’s biographies, and learning new concepts
every day; She wants to continue with her learning process, and
become a forensic scientist.
PAGE 17
BARRACK OBAMA IS NOT LORD KRISHNA:
A Response to a Hindu Soldier in Afghanistan
By Ajay Parasram
In Volume 3, Issue 3 of Canadian Hindu Link, an article
by Lieutenant Rajiv Srinivasan of the United States Army
was printed entitled, “How Lord Krishna’s Message in Gita
Inspires a Hindu US Soldier in Crisis.” Srinivasan narrates
his transformation from an ordinary Hindu-American youth
to a platoon leader in Afghanistan. He is troubled by the
contradiction of his faith’s pacifist teachings and his duty as
a soldier. Srinivasan concludes that his military duties do not
place his religion in conflict with his patriotism: like Arjuna,
he serves a higher purpose through defending that which is
right. But is fighting a ten-year long war for the glory of US
pride comparable to the choice faced by Arjuna at the battle
of Kurukshretra?
As a Canadian-raised Hindu, I sympathize with Srinivasan’s
identity crisis, and I can understand the context that led to his
decision to join the Army – I contemplated doing the same
thing when I was in high school. Yet, I am dismayed by Srinivasan’s association of the US-led war in South Asia with the
Bhagavat Gita and an alleged “higher calling for good.” Srinivasan mistakes the contradiction of his choice of committing
to the US Army when he describes reconciling his “extreme
patriotic influences” and his “peaceful Hindu beliefs.” He
does not address a more fundamental contradiction: that his
comparison between the US-led war in Afghanistan and the
battle of Kurukshretra means that these wars are comparable
on a moral basis.
Krishna told Arjuna at Kurukshretra that his kin was already
fated to die in this battlefield. For Krishna, serving God and
the right-path in this instance meant Arjuna was to fight
against his kin – his nation. It was precisely Arjuna’s choice
to fight against his nation that filled him with despair and
confusion. He fought against his nation at Krishna’s request.
But the meaning of the dharma, of the right path and the right
choices, is not stagnant. It changes depending on time and
social context. It was Krishna who commanded Arjuna, but
it is the US President who commands Srinivasan. Srinivasan’s
logic implies that his commander-in-chief (President Obama
and before him, President Bush) carries a similar moral authority.
The challenge for the Hindu seeking the lessons of the Gita is
not as simple as following your nation into battle or not. The
purpose of scripture is not to make our life choices easy, but
rather, to complicate them and compel us to work through
contradictions. Doing the right thing involves questioning
the very foundations of what we feel to be right and wrong,
which is what Arjuna did at Kurukshretra. Each battle requires
PAGE 18
a similar ethical consideration of the observant Hindu. The
dismantling and forcible reconstruction of Afghanistan and
Iraq, the vilification of Islam, and the global aspirations of
America and its allies in the battlefields of the Global War on
Terror is not a virtuous battle. Srinivasan is deeply misguided
to write, “This is the...calling, of the Hindu-American identity:
inspired by our faith, we must actively rebuild our nation’s
character and preserve it for our prosperity.”
What comes through clearly in Srinivasan’s essay is that the
pressures of conforming to American society have overtaken
the deep consideration of right and wrong the Gita urges
us to consider. Through this capitulation to the currents of
American politics, Srinivasan has found a way to reconcile his
feelings of being different. Sometimes, however, it is better to
resist rather than to conform. This is the real lesson for Hindu
youth to contemplate.
Krishna’s message was not to conform to the demands of nationalism - what his nation in a time of crisis expected him to
do. If that were the case, Arjuna would have marched across
the field and fought with his kin – not against them. As I read
it, simply doing what your country tells you is right - in this
case, waging war in Afghanistan which leads to the death and
deprivation of millions of innocent Afghanis - is precisely the
opposite logic of the Gita. I wholeheartedly reject the conflation of a Hindu sense of duty with fighting wars in South Asia
as part of America’s alleged war against terrorism. Srinivasan’s
leap of faith conflates the American president with Krishna,
and I for one do not have faith in the US commander-in-chief.
Young Hindus must choose for themselves how to extract the
ethical messages encoded in our texts. I hope that those of
you who may have been swayed by Srinivasan’s comparison
of American war with the battle of Kurukshretra will try to
decode the challenging morality of scripture based on your
different socio-political contexts. There are better ways to live
the teachings of the Gita than making Muslims in Afghanistan
suffer the consequences of unnecessary wars.
Author’s Introduction: Ajay Parasram is a PhD candidate in
the Department of Political Science, Carleton University, Ottawa.
His research emphasizes South Asian politics and the global war
on terrorism.
9/11 DISTINGUISHED By Ramnarine Sahadeo
Many of us who sat in our living rooms and watched in disbelief as
the events of September 11, 2001 unfolded were left with the fear
that humankind will forever be involved in internecine conflict.
Mention 9/11 today and our thoughts rush to the image of
the Twin Towers in New York crumbling taking with them the
lives of thousands of innocent people from many religions,
races and nationalities. Since that infamous date, peoples and
nations have lost fundamental rights and privileges which
may never be returned as we put more of our resources into
protection and defence.
However, lest we only associate that date with division,
hate, destruction, and cowardice, this article is an attempt to
remind humankind of similar dates which are universal precedents of unity, love, hope and courage. Yes we must and
can fight injustice wherever it raises its ugly head, but we can
do so by mass peaceful disobedience.
This article hopes to distinguish that tragic date in 2001 from
two other 9/11s. I am sure that further research will disclose
more evidence of goodness on that same date but these lines
are restricted to the philosophy and practice that originated
from the culture that will forever be known as the Empire of
the Spirit, the Vedic Saraswati civilization.
SEPTEMBER 11, 1893
Peculiarly enough, the first event also took place on American
soil and also had a lasting impact on mankind. On September
11, 1893 North America was first introduced to the unifying
potential of the Gita’s universal message. It was on that day that
the dynamic Swami Vivekananda first addressed The Parliament
of Religions in Chicago and planted the seeds of a philosophy of
love, peace and unity, desired by the vast majority of mankind:
The present convention, which is one of the most august assemblies ever held, is itself a vindication, a declaration to the
world, of the wonderful doctrine preached in the Gita:
Whosoever comes to Me, through whatsoever form, I reach him;
all men struggling through paths which in the end lead to Me.
Sectarianism, bigotry, and its horrible descendant, fanaticism,
have long possessed this beautiful earth. They have filled the
earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to
despair. Had it not been for these horrible demons, human
society would be far more advanced than it is now. But their
time is come; and I fervently hope, that the bell that tolled
this morning in honor of this convention may be the deathknell of all fanaticism, of all persecutions with the sword or
with the pen, and of all uncharitable feelings between persons wending their way to the same goal.
Regretfully, as September 11, 2001 and events thereafter
demonstrate, we have not seen the death-knell envisioned by
this eloquent, spiritual icon but this does not mean that the
philosophy he espoused has lost its relevance. These universal teachings are now all over the globe, and recent events
strongly suggest that they will remain a potent force in most
nations and cultures.
SEPTEMBER 11, 1906
Another 9/11 worth repeating took place in South Africa
but did not advocate destruction as it put into practice the
concept of non-violence repeatedly expounded in the Gita.
Gandhi adopted the first mass protest meeting involving
the concept of Satyagraha to oppose the passage of the law
compelling registration of the colony’s Indian population. The
concept became more refined and was the main weapon in
the lengthy struggle for Indian Independence that was finally
achieved on August 15, 1947.
The world is indebted to Gandhiji and the philosophy he
practiced but few have expressed this more recently and
eloquently than President Barack Obama in his 2010 address
to a Joint Session of the Parliament of India:
“I am mindful that I might not be standing here today, as President of the United States, had it not been for Gandhi and the
message he shared with America and the rest of the world...
he inspired Dr. King with his message of non-violence.
Leaders of political and social movements agree that the
message of peace of the “sacred warrior” will remain relevant
and may be the key to human survival in the 21st century.
None have pledged support for violence and mass destruction except those tyrants and dictators destroying their own
people who only ask for fundamental freedoms of all civilized
peoples.
Anti-apartheid icon Nelson Mandela and South Africa’s first
black President in 1994 praised Gandhi’s non-violent approach, which contributed to the peaceful transformation and
for healing the destructive human divisions that had been
spawned by the abhorrent practice of apartheid.
While many were inspired by the Mahatma and his methods,
few recognise that the source of his inspiration was the book
that he was at first reluctant to read, The Bhagavad Gita.
Those who advocate that the world is one family (Vasudhaiva
Kutumbakam) must now consider it their duty to share this
positive message with all humankind.
Author’s introduction: Ramnarine Sahadeo is a lawyer and advocate of A GITA FOR EACH HOME ramjihindu@rogers.com
or www.dharmaeducation.info This essay is an excerpt from his
soon to be published book, Mohandas K. Gandhi: thoughts, words,
deeds and his source of inspiration THE BHAGAVAD GITA.
PAGE 19
THE GREAT GURU MAHARISHI RAMANA
By Col. Mahendra Mathur
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 realÌ’ 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
PAGE 20
subjective awareness of Ì am’ which is completely devoid
of the feeling Ì am this’ or Ì 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.
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.”
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.
Source: This article represents a shorter, edited version of the
original article that was first published in the tattva Magazine
published by Hindu Yuva [youth] group of the Hindu Swayamsevak Sangh [USA] with their consent
PROTECTING THE DIASPORA:
The Hindu Diaspora Is Our Future,
But It Needs Our Help To Overcome Crises, Trauma And Alienation
By Dr. Greesh C. Sharma
I have been traveling the world since 1970, and whether it
was Fiji, Mauritius, Kenya, South Africa, Zambia, Guyana,
Trinidad, Suriname or Bali, members of the Hindu Diasporas
have treated me instantaneously like a long-lost cousin. I felt
safe, “local” and immediately part of Vasudhaiva
Kutumbakam, “the worldwide family.” My
inspiration comes from many beautiful personal encounters with Indians
all over the world, from Haiti to
Hindustan. There is no greater
pilgrimage than visiting the
countries where the Indian
Diaspora has settled.
After visiting 106 countries,
I came to notice that underneath the smiles, hospitality,
warmth and affinity, the
Hindu Diaspora suffers from
poverty, alcoholism, domestic
violence, depression, suicides,
unemployment, alienation,
isolation and a lot more. I have
witnessed the threats of Christian
missionaries proselytizing and splitting Hindu families, Islamic terrorism,
racial discrimination and blackmail. In
essence, the Indian Diaspora in the majority
of the countries in Africa, the Caribbean, the Indian
Ocean, Pakistan and Bangladesh are living under the threat
of racial-religious-political oppression. Their choices are nil to
few and their desperation is beyond imagination.
With 27 million non-resident Indians living in 150 countries,
clearly the Hindu Diasporas needs to work as a gestalt to
manage its inherent vulnerabilities regardless of national
boundaries. The Hindu virtues of nonviolence, accommodating others regardless of their ulterior motives and downplaying their own faith, culture and tradition makes Hindus invisible and unmistakably soft targets. Yes, they are hardworking,
law-abiding, family-oriented, entrepreneurial and loyal to the
societies in which they have settled. However, it would be
an illusion to fantasize that they are prosperous, safe, empowered and able to live peacefully in the sanctuary of their
homes and temples.
This was the understanding that led me to establish Vanaprastha Corps in 1992. Since then mental health, medical and
addiction treatment camps have been carried out in Fiji,
Mauritius, Zambia, Cambodia, Nepal, Trinidad, Guyana and
Suriname. The mission is to empower the Hindu Diasporas
wherever there is crisis and trauma and to enlist rich, resourceful, retired professionals with necessary specialties
to coordinate and provide needed services.
Vanaprastha Corps has been reaching
out to Hindu communities by offering counseling, guidance, referral
resource identification, providing
medicines, books and equipment, lectures, training and
direct treatment. The process
begins when a leader in a
community, government,
mental health department or NGO requests
assistance. Then the exact
services and programs
needed are identified, a
service delivery program and
timetable planned, interdisciplinary volunteers recruited,
and finally the treatment camps
are conducted.
All volunteers pay their own expenses.
Programs usually take place in university
premises, government buildings, community
centers or Mandir, and include lectures and workshops
to train local volunteers as well as give direct treatment and
consultation for patients. Local professionals and community
leaders are involved in every aspect in order to promote networking and follow-up services once our team leaves.
Apathy is an anathema for the Hindu Diasporas. If we protect
the Hindu Diasporas, it will protect future generations and us.
We are in it together no matter what country we find ourselves in. Let us begin the process of networking, identifying
our needs and strengths and searching for solutions collectively.
Greesh C. Sharma, PhD, is a psychologist and director of Lower
Bucks Institute of Behavior Modification in Morrisville, Pennsylvania. E-mail: drgreesh@yahoo.com
Editor’s Note: This article first appeared in the July/August/
September 2011 issue of the Hinduism Today. It is republished
here with the consent of the author.
PAGE 21
HINDU SCRIPTURES DO NOT REGULATE SEXUAL MATTERS
By Ajit Adhopia
When I landed at the London airport in 1960 to start a new
life, I noticed couples kissing passionately in public. Although
I had attended a co-ed college in India, I had never seen such
a public display of affection. I was from a middle-class Hindu
family with traditional values, and I felt disgusted.
However, the open public discussion about sex in ancient
Hindu society did not automatically translate into promiscuous sexual behavior. According to traditional Hindu values,
wisdom demands that sexual intercourse be confined to marriage.
One would think that in the most ancient cultures, sex has always been taboo, and that the puritan attitude towards sex is
rooted in their religion. I was surprised to discover the ancient
Hindu view of sex fundamentally differed from that of most
civilizations, despite its antiquity.
It is believed that marriages that are free from prior sexual encounters are the truest and strongest, seldom ending in separation or divorce. When a virgin man and woman marry and
share physical intimacy, their union is strong and the marriage
is stable. This is because their Nadis (or psychic nerve currents) grow together and form one body and one mind. This
has been the traditional Hindu approach to sex.
Sex is not only considered a normal and necessary human
activity, but also sacramental. It is conceived as the human
counterpart of creation. Creation is a union of Purusha (or
matter) with Prakriti (or energy). In the earliest Hindu scriptures, Rig Veda, the creation of the universe is metaphorically
described as the result of the cosmic intercourse: “In the
beginning, desire arose. This was the first seed of the Mind
(Creator). Those who can see beyond, by putting their heart
and mind together, found the binding link of the existent in
the non-existent.”
Many ancient Hindu sociologists have written extensively
about human sexuality. The most popular work on the art of
love is Kama sutra by sage Vatsyayana between 400 B.C. and
200 B.C. Kama sutra was incorrectly dubbed in the West as
the Hindu sex manual after it was translated by Sir Richard
Burton during the Victorian period. This work discusses every
aspect of the man-woman relationship including courtship,
how to attract a person of the opposite sex, characteristics
of a desirable man and woman, duties of an ideal wife and
husband and the emotional and physical art of lovemaking.
In the Hindu view, the purpose of the sexual union of husband and wife is to express and nurture their intimate love for
each other, which draws them together for procreation. It is
love that endows sexual intercourse with its higher qualities,
transforming it from an animal instinct to a human fulfillment.
Hindu scriptures do not regulate the personal matters of sex
as they affect the family and individual. Adultery and abortion, except to save a mother’s life, are the only prohibitions.
The code for sexual behavior is left to the judgment of those
involved, and is subject to community laws and customs. The
only rigid rule is wisdom guided by tradition and virtue. It is
recommended that advice in such matters be sought from
parents, elders and spiritual leaders. Hinduism neither condemns nor condones birth control, sterilization, masturbation
or homosexuality.
PAGE 22
Therefore, many Hindus feel that the high separation and
divorce rates in North American society can be attributed to
premarital and extra-marital sex, also called sexual liberation. It is generally observed that many young Hindus, born
or raised in Canada, who become sexually liberated have a
higher rate of separation and divorce.
The first-generation Hindu Canadians admire and adopt many
aspects of the mainstream culture, but the sexual behavior of
young Canadians is not one of them. They are disturbed by
some social trends such as the alarmingly high rate of teenage pregnancies, condom machines in schools, legal and
social recognition of common-law relationships and the fact
that traditional values are shunned in the name of freedom of
expression and individualism.
Many Hindu Canadians do not see these trends as signs of
advancement, but of moral decay. Hindus consider parenting
in this environment a challenge. Generally, their traditional
values are labeled as social backwardness by their Canadianborn children, but the parents feel proud of this backwardness. They try to instill the traditional sexual morality in their
children, who find peer pressure hard to resist.
However, on any recent trip to India, they discover that
youths from affluent families, often westernized, in India
are blindly aping the North American pop culture, thanks to
globalization, which many Hindus view as Americanization
of traditional Hindu values.
Editor’s Note: This article was first published as an Opinion
Column in the Toronto Star newspaper on April 3, 1999
SUGGESTIONS FOR CONTROLLING CHILDREN IN THE TEMPLE PRAYER HALL
By Chitra Murali
In the month of July, when I visited the Lakshmi Narayan Temple
in Scarborough, I picked up the CANADIAN HINDU LINK
Summer Issue, 2011. The whole magazine was informative,
interesting and inviting many people to get into reading it.
squeezable balls, wooden beads with strings, and small
containers of play dough. All of these toys are small and
handy and keeps active minds busy.
I found it very fascinating to read the honesty and outspokenness of Mr. Ajit Adhopia, the Editor. His article “Transmitting
Hinduism to Children is a Challenge” was a wonderful read,
and pin pointed every aspect of educating or connecting
a child with religion and its practices. I am inspired by Mr.
Adhopia’s editorial and the article, and decided to address
the question “What can we do with our children during pooja
time?”
1. Strictly “NO TALKING” signs should be put up in alter
areas and prayer areas.
This seems to be a very simple question. The issue however,
is quite challenging. Families come to temples to worship.
Peacefulness and sanctity inside the temple is quite often ruined by loud conversationalists, adults talking on cell phones,
children playing around and mostly adults using the place
as socializing centres. I am not writing today to discipline
anyone in particular but we do have to discipline ourselves
in order to achieve something in common. Many times the
lengthy poojas are not very interesting for the small age
groups. Parents do not know as how to manage the situation
and thus, defeat the purpose of the whole family participation.
In fact, parents themselves cannot even concentrate fully well.
I am an Early Childhood Educator (ECE) with more than 20
years of experience, and when I see children acting out of
control and parents who don’t have the “know how” strategies to control them, I feel for their situation. And so, I am
going to share some ways in which parents, temple management and the community can help deal with these types of
situations in all temples. Parents of small children can follow
these suggestions in order to have their own time to worship
and also maintain a quiet atmosphere in the temple.
PARENTS:
1. Bring a small bag or backpack with “doodle articles.”
Doodle articles can include: a story book, a colouring
book, crayons, a notebook, pencils, pencil crayons, and
stickers. Remind children that if they can stay quiet for a
few minutes, they can have their backpack to play with in
a quiet corner.
2. Some children get cranky and noisy when they are hungry.
Bring a small bag of Ritz crackers, granola bars, cheerios,
rice crispy squares, cookies, a juice box, water bottle. Do
not bring anything messy, just something that can fit in a
sandwich bag and keeps them satisfied.
3. Dollar stores have innumerable quiet-time toys for a dollar.
Some of these toys can include small cars, dolls, large
TEMPLE MANAGEMENT:
2. Priests should set a good example for the devotees and
avoid using their cell phones at the alters. If they really
need to take a call, they should leave the area.
3. Bulletin board space should be compulsory and displayed
in a bold, central area. The board should display pooja
dates or weekend special functions. In connection with
this, management can discuss the opportunity of raising
some funds for the temple/community can be benefitted
by this provision.
4. A “Kids Area” should be provided, where kids can have a
stack of printable pictures for colouring, and books to read
such as Amarchithra Katha and Religious comics (depicting
Mahabaratha, Ramayana, etc.) just to mention a few.
5. A table set up with printable rangolis for children to colour
– this is a great art practice as it gives children a chance to
practice their spatial sense, measurement concepts and
symmetry. Older kids may also be interested in a table such
as this.
6.A table set up with play dough or modelling clay where all
age groups can make models of deities, pooja articles –
later this can be converted into a competition.
7. Student involvement. Many students are in need of com munity hours and experience volunteering for their high
school, community college and university careers. This
is even more relevant for students in the ECE programs
who need to gain experience actually working with children
from 0-12 years of age. If the temple can provide a space
for volunteers to take care of children, then parents can be
worry-free during pooja time, while their children are taken
care of by qualified students (in the same field). This is not
the same as babysitting and should not be treated that way –
it is more of a space to occupy the children, perhaps set
up with a few tables mentioned above. It can even cost a
few dollars, but parents will gain a lot from a minor investment!
If churches and mosques can do this, why not our temples?
All these suggestions and tips are to have some quietness
during pooja time, gainful involvement of students, some kind
of revenue for the temple and most of all, peace of mind for
parents. If you have any questions, suggestions, I am eager to
hear from you! You can e-mail me at: chooda6@hotmail.com.
PAGE 23
RELEVANCE OF GANDHI JAYANTI
By V.N. Gopalakrishnan [Mumbai, India]
Gandhi Jayanti is celebrated with reverence on October 2
to mark the birthday of Mahatma Gandhi, the ‘Father of the
Nation’. Gandhi Jayanti is one of the three officially declared
national holidays. Gandhiji was the leader of the Indian
nationalist movement against British rule and is internationally
esteemed for his doctrine of non-violent protest to achieve
political and social progress. The United Nations General
Assembly adopted a resolution which declared that October
2 would be celebrated as the International Day of NonViolence. Prayer meetings are held in various state capitals.
Verses and prayers are read out from holy books of all the
religions on this day. Gandhiji’s favourite song, ‘Raghupati
Raghav Raja Ram’, is invariably sung at such
meetings.
`Gandhiji played a significant role in
achieving independence for India from the
British Empire. He proved to the world
that freedom can be achieved through
the path of non-violence ( Ahimsa) and
that it is the most effective instrument
of social change. He summed up his
philosophy of life as follows: “The
only virtue I want to claim is truth
and non-violence. I lay no claim to
super human powers. I want none”.
His teachings are promoted even
today, to avoid violence and
find peaceful solutions
to conflicts. In the
true sense of the
term, he was an
‘Apostle of
Peace’.
Mohandas Karamchand Gandhi, better known as ‘Bapu’, or
Gandhiji, was born in Porbander, Gujarat in 1869. Young
Mohandas grew up in a home steeped in Vaishnavism with a
strong tinge of Jainism, whose chief tenets are non-violence
and the belief that everything in this universe is eternal. Thus
he took for granted ahimsa (non-injury to all living beings), vegetarianism, fasting for self purification, and mutual
tolerance between adherents of various creeds and sects.
He received formal education in India and in 1888 began
law studies in England. After thorough soul-searching, he
entered politics in India in 1919 to protest against British sedition laws. He emerged as the head of the Indian
National Congress and advocated a policy on
non-violent non-cooperation to achieve
Indian independence.
Gandhiji was an intensely active
personality and was interested in everything that concerns the individual
or society. His fight against untouchability is fairly well- known and his
greatest service for his country
was perhaps, the emancipation
of Indian women.
Rajchandra, who became Gandhi’s spiritual mentor, convinced
him of “the subtlety and profundity”
of Hinduism. It was the Bhagavad
Gita, which became his ‘spiritual dictionary’ and exercised probably the
greatest single influence on his life.
Two Sanskrit words in the Gita
particularly fascinated him.
One was Aparigraha (nonpossession) and the other
Samabhava (equability).
The Satyagraha Ashram
in Ahmedabad and
the Sabarmati Ashram in Wardha
became a
platform for
introducing social
reforms
such as
‘Harijan’
welfare,
small-
PAGE 24
scale industries, rehabilitation of lepers and self-reliance
through weaving Khadi. Gandhiji made valuable contributions to frame the secular agenda within the parameters of
the Indian cultural tradition, and subscribed to the dictum of
equal respect for all religions (Sarva dharma sambhava).
“In the eyes of millions of his countrymen, he was the Mahatma (the great soul). He won the affection and loyalty of gifted
men and women, old and young, with vastly dissimilar talents
and temperaments; of Europeans of every religious persuasion; and of Indians of almost every political line. He was the
catalyst, if not the initiator of three of the major revolutions of
the 20th century; the revolutions against colonialism, racism
and violence”.
Many historians have described Gandhiji in different perspectives. He controlled the Indian National Movement for
nearly three decades. His strength was that he could relate
himself easily with the masses. The entire nation was behind
him in his relentless quest but partition of India was a major
setback to his dream of making India a united country. When
the nation was celebrating independence on August 15, 1947,
Gandhiji went to Naokhali to ameliorate the conditions of the
communal riot victims. On January 30, 1948, he was assassinated in New Delhi.
Erik H. Erikson, an American psychoanalyst, in his study of
Gandhi senses “an affinity between Gandhi’s truth and the
insights of modern psychology. Albert Einstein, an admirer
of Gandhi saw in his non-violence a possible antidote to
the massive violence unleashed by the fission of the atom.
Gunnar Myrdal, the Swedish economist, after the survey of
the socio-economic problems of the underdeveloped world,
pronounced Gandhi “in practically all fields an enlightened
liberal”.
Everybody around the world has recognized Gandhiji with
the doctrine of non-violence. For this reason, he is regarded
as one of the most significant and motivational persons in the
20th century. Gandhiji made the ‘strike’ a strong weapon for
fighting and it is still widely used. Gandhiji’s life and teachings
reflect the values of this country and the values of humanity.
“In a time of deepening crisis in the underdeveloped world,
of social malaise in the affluent societies, of the shadow of
unbridled technology and the precarious peace of nuclear
terror, it seems likely that Gandhiji’s ideas and techniques will
become increasingly relevant”.
(The author is a freelance journalist and social activist. He is the
Director, Indo-Gulf Consulting and can be contacted on telegulf@
gmail.com).
PAGE 25
VEDAS & THEIR RELEVANCE TO THE PRESENT AGE
By Prem Sabhlok
Owing to utility of Vedic metaphysics to the mankind, UNECO
has accorded Heritage status to Vedas. These scriptures of
yore explain comprehensively many divine, spiritual and
material subjects and guidelines given there in can help in
Universal Brotherhood (Viswa Bandhutva) and development
of scientific temper. Adi Grantha says, “Asankh grantha mukhi
Ved path”- there are innumerable scriptures but study of
Vedas is supreme. It also says, “OMKAR Ved Nirmayi”- Vedas
were revealed by God – hence Vedas are Shruti.
Atharva Veda makes it clear when soul was provided to human beings, Vedic knowledge was revealed as human soul
contains all the Vedic knowledge. Vedic metaphysicists (Rsis)
and wise wandering sages (Munnies) through meditation
communicated with their souls, which are vachispatiah (i.e.
human soul- Atma has a sound and can communicate with
us) and acquired Vedic knowledge. Rig Veda tells us that soul
was provided to human beings so that the purpose of human
birth could be known to human beings.
Rig Veda further mentions the purpose of human birth is to
assist the Vishwakarma (Supreme Reality/Architect) to assist Him in the maintenance of His Grand wondrous Design
by following Rta- Cosmic laws of social, moral and physical
order. Having created these laws (Rta) even God follows them
sternly lest great harm is done to His Creation.
Some of these Rta are “as you
sow so shall you reap”, follow
path of moderation, “Iddm nan
mam”- nothing for self all for
society (enlightened liberalism) and many others. When
human beings followed Vedic
teachings and guidelines Vedic
Sanatan Dharma (eternal religion) was spread beyond Caucasus, Prasava (Persia), Ariana
(Iran), Indian sub continent,
South Esat Asia JAVA, Samatra, Tashik Khand (Tashkand) etc.
Many Greeks, Parthians, Kushans and many others merged
with this divine Dharma without any kind of conversion.
Rig Veda mentions “Rtam, Satyam, Dharmmam” as Vedic
Dharma. Rta-Cosmic Laws of social, moral and physical order
are eternal truths (Satyam) and following these Laws (Rta) is
Vedic Dharma.
overtook Sanatan Dharma and history tells us that Adi Sankracharya revived Vedas and Buddhism virtually vanished from
India . The message of later Rsis/Swamis/Maharisis is very
clear “Revive Veda and save the mankind from self destruction”.
Vedas for modern age
1. Our social interaction is limited to friends, relations etc but
not to community so our houses are spotlessly clean and
surroundings dirty as community welfare is never our Motto
– Vedas take us to community welfare and “WE” Feeling.
2. In social service the concept of Success is difficult to define
– so it is better to be a man of value than of success.
3. Research in social sciences and medical sciences has found
that helping others not for recognition is good for heart. It
is great way to exercise your heart and soul.
4. Vedas specifically guide us to TEACH (transparency, ethics,
accountability, community and humanity welfare) principle.
Most of the modern systems have failed in this regard.
5. Unless self rule at the grass root level is there in Democracy,
the rulers tend to become autocratic, corrupt, hypocrite and
tyrannical (Plato). There is no visible movement for swaraj self rule in India.
Ishta theory of Vedas describes paths could be different so
“God who is Sat, Chit, Anand – the
only reality, supreme consciousness,
”
and bliss.
Under the vehement effect of dreaded materialism of Charvakaas the followers of Sanatan Dharma started deviating from
Vedic Metaphysics (Upanishadic part of Vedas), Buddhism
PAGE 26
long as these paths aim at the welfare of mankind and other
animate and inanimate life. Vedas do not consider matter
as inert and explain in a large number of hymns that matter has unsuspected vitality. All religions should aim at unity
in diversity i.e. (should lead to universal brotherhood-viswa
bandhutva), global family of the same One God (vasudhaivan
kutumbkam), global trade and global market for the material and spiritual welfare of mankind. God being formless,
ineffable and self-created, avoid explaining God through
categories, substance, activity, quality and relationship. HE is
beyond cognition, perception of human senses, logic of mind
and intellect. Words recoil to explain the Supreme Reality. Only true and harmonised material, spiritual and divine
knowledge (para jnan) can unite all religions to compete with
each other for the welfare of mankind.
For the theists with material and intellectual knowledge, multiplicity of gods is seen in the form of idols, icons and incarnation of God as a human being. Some such individuals even
find God/god as partly a man and partly a woman (Ardhanari
Iswaran). Any individual who starts moving towards para
jnan (higher knowledge), all arguments start and end at One
formless and ineffable God who is Sat, Chit, Anand - the only
reality, supreme consciousness, and bliss.
What Is Admirable In The Vedas
It is their powerful and comprehensive philosophy was created
for all ages and for the entire mankind. This philosophy was
made available at a time when most parts of the world had
hallucinations of ghosts getting out of dead bodies, when
shadow was interpreted as the soul, spirit, ghosts, and the
soul was considered to be getting out of the body at night
during dreams. It was the period when the concept of inner
and outer world was highly confused. Out of fear complex
the ancient man worshipped snakes, animals, plants, and
clouds by creating millions of gods with form. When in most
parts of the world the religion of animism was wide spread,
the Vedic metaphysics was getting developed in the areas
which now lie in the states of Iran, Iraq, Afghanistan, Georgia,
Pakistan and some Northern parts of India. Arya Vrata was
the land spreading up to Parshavas ( Persia), Ariana (later Iran)
and this land was not a fairy tale country, since the Vedas
nowhere describe mythology as part of metaphysics.
The Dark Age or Kali yuga has the predominance of avarnas
and vritras. In this Age owing to spread of only material and
intellectual knowledge bereft of divine and spiritual knowledge, the predominant features are superstitions, unscientific
outlook, blind faith, hypocrisy, naked selfishness and wide
spread corruption. Fake gurus and god-men who get hallucination that they are the incarnation of various gods on
this earth, multiply. Thus Vedic metaphysics meant for the
guidance of human beings of this Dark Age is largely ignored.
However, the study of Vedas would reveal that Vedic gurus
(Gu- darkness and Ru- to dispel) are the dispellers of both
inner and outer darkness. They are more like Socrates, Mencius, St Augustine, Immanuel Kant, Sankrachrya, Guru Nanak
and swami Daya Nanda and do not bear any resemblance to
the modern god men, gurus, babes, tantriks and swamis.
Author’s Note: A perusal and study of “Glimpses of Vedic Metaphysics” on the Internet can give more details on the subject. The
seekers of Vedic knowledge can access this book through website
http://www.sabhlokcity.com/metaphysics/ OR through google.com/
yahoo.com/ lulu.com. Search for the Book.
WISDOM OF THE HINDUS
by Brian Brown
One God Many Forms
Swami RamaKrishna – quoted in ‘Wisdom of the Hindus’
by Brian Brown
“Many are the names of God and infinite the forms
that lead us to know Him. In whatsoever name or
form you desire to call Him, in that very form and
name you will see Him”
“Every man should follow his [her] own religion.
Christians should follow Christianity, a Mohamedan
should follow Mohamedanism[Islam], and so on. For
the Hindus the ancient path of the Aryan Rishis, is
the best”
“In fact, between the years 1500 and 500 B.C., the
people of India were so far advanced in religion,
metaphysics, Philosophy, science, Art, Music and
medicine, that no other nation could stand as their
rival, or could compete with them in any of these
branches of knowledge.”
Jagdish Chander Chatterji
Wisdom in India
“If I were asked under what sky the human mind
has most fully developed some of its choicest gifts,
has most deeply pondered on the greatest problems
of life, and found most solutions of some of them,
which well deserves the attention even of those who
have studied Plato and Kant- I should point out to
India”
India, what can it teach us, Max Muller;
Quoted in ‘Wisdom of the Hindus’ by Brian
Brown
These spiritual forces produced among the Hindus
many great thinkers and moral leaders. Centuries
before Plato wrote or Pericles ruled, they had a
practical system of government, while in the sphere
of philosophy they rose to a height of speculations
attained by few of the later Europeans.” They were,
for example among the first of the races to proclaim
the brotherhood of man”
‘Wisdom of the Hindus’ by Brian Brown Hindu
Influence on the Western Civilization
CON’T ON PAGE 29
PAGE 27
WHY TO CONTINUE OUR HERITAGE
By Dr. V.V. Raman
Most people who have settled down beyond the shores of
India in our times have done so voluntarily. They consciously
decided to leave the country of their birth and early upbringing; and they have made their home and life in an alien land
where the culture and life style are significantly different from
their own. They have done so primarily for better opportunities for work and earning, and, often, they find everyday environment which ranges from governmental bureaucracy and
ease of travel to abundance of consumer goods and variety of
entertainment more congenial and
comfortable. They may be highly
critical of many aspects of the political, social and cultural life of their
adopted country, but most of these
people opt not to return.
Given this background, the following questions are sometimes asked:
Why all this preoccupation with our
heritage? If a person values that
heritage why did he or she chose to
come and settle down here? Is it not
important for us now to become a
part of this society where we live and
where our children are growing up?
Have we not all, freely and significantly, changed our food habits, value systems,
social mores and dress? In our practices and parties,
are we truly following the ways of our fathers and
grandfathers?
These are legitimate questions, and have been asked of
many of us. Let us therefore be clear in our minds as to why
preserving and transmitting our heritage concerns us, and
why, perhaps, it ought to concern everyone of an Indian
background. There are at least four reasons why the question of Indian heritage does or must arise in our minds. Let us
consider these one by one.
EMOTIONAL LINKS WITH OUR PAST
As our biological instinct develops in us an emotional attachment for our parents and families, our cultural instincts binds
us to the language and culture in which we grew up as
children. No matter how objective and critical one may be of
one’s own culture, there is always an emotional link to it that
cannot be easily severed. With all the charms and enrichment
that alien arts and music can afford, the songs and syllables of
one’s early childhood have a deeply felt appeal that can seldom be surpassed. It is true that these attachments can even-
PAGE 28
tually wear away, after many long years without any contact
with one’s old culture. But if and when an opportunity arises
to re-establish a connection, it can indeed be a joyful experience. On the other hand, some people manage to stifle their
affections for past cultural associations. If they can do so in
a well-adjusted way, consciously and without any unhealthy
repressions, there is perhaps nothing wrong with it. Indeed
it should be realized that excessive emotional attachment
to one’s past and unthinking expressions of that attachment
could be more harmful than a conscious rejection of it.
NEED FOR IDENTITY
While it is very important that we and
our children appreciate and assimilate the
positive aspects of the culture in which
we live and work, we must accept that
we live in a society that is predominantly Judeo-Christian in its heritage and
Caucasian in appearance. With all the good
will and effort in the world to become
one of them, unlike European immigrants,
we will always appear different. And unless we have some cultural identity of our
own, unless we can fall back on a group to
which we can claim to belong, we would
sometimes feel left out. Is it not absurd, for
our children to study that they are descended from
the Pilgrim Fathers, that their ancestors left their
original country to seek religious freedom, or that we
are formed by the Puritan ethic? Indians who rejected their
culture totally and tried to become 100% Western, were
given a derogatory name by the British during days of the
Empire, “WOG” (Westernized oriental Gentlemen). Today,
we should guard against becoming “AOG” (Americanized
Oriental Gentlemen). Although some of us like to criticize
the American educational system for not teaching students
enough about India, in many school systems across this country children are asked to study specific countries and cultures.
And usually the teacher and other students expect children
of Indian parentage to know something about their former
country. It will be good if we are prepared to answer some of
their questions. This we cannot do if we are in a state of total
ignorance about our past.
TO CONTINUE A LONG CHAIN
History, it should be understood, is no more than the collective memory of the human race. Just as the individual who
forgets his personal past will become insane and incapable of
recognizing his own kith and kin, so too a people who forget
or ignore their collective past are likely to become disoriented and lost. Ours is a long and rich history, replete with
traditions and practices that date back to over two thousand
years. Each generation of Indians and Hindus have observed
festivals that have meant so much to their ancestors for many
centuries now. Some of the Vedic hymns that are recited to
this day have uttered in remote historical times by sages and
simple folk in India. Repetition of acts and words is what
sustains the continuity of civilizations. It would be unfortunate
if a generation were to snap such a long chain of cultural continuity. It would be like tearing off pages from our family album, to erase forever from the thoughts and memories of our
children the values and images that once inspired our fathers
and grandfathers. Here we must note that neither India as a
nation nor Indian culture will suffer if some of her children
living in distant shores choose to eradicate her life and stories
from their minds. Rather, it is we who will be losers, for this
would be like the absurdity of a millionaire’s son who decides
to ignore his patrimony for whatever reason. His brothers and
sisters will not be the ones to regret it.
CULTURAL ENRICHMENT
Finally, we would like our children to be enriched in a hundred ways. It is not enough that they know about the country where they live. They should study other languages and
become aware of other nations and cultures as well. Through
the school systems here our children can learn Spanish and
French, German and Latin and their cultural legacies. We are
fortunate that we too are heirs to a rich and major culture.
Why should we not encourage our children to learn about
our own culture also? We should guide them to do this, not
only because Indian culture is ours, but equally because it
happens to be a great and enriching storehouse of human
civilization. It would be great if our children learn about all
the cultures and civilizations of the world. But this is impractical because of time limitations and they have to make some
choices. French or Chinese, Russian or German, all these
are perfectly acceptable, for in each and every instance the
minds of the children will be opened, and their horizons widened. But in the face of a limitless choice it would be unfortunate if our children discard this magnificent culture that they
can call their own.
These then are some of the reasons why one ought to
consider the continuation of one’s heritage to be of great
importance in bringing up of one’s children. If these are not
good enough reasons, then one could as well devote all one’s
energies to making as much money as possible in this land of
opportunities.
CON’T FROM PAGE 27
Influence on ancient Greece
In Search of Cradle of Civilization,G.Feuerstein, S.
Kak, D.Frawley
The sages, philosophers and mystics of ancient India
have held out a shining vision that has inspired the
world in many ways. Some 2300 years ago Alexander the Great brought [Hindu] Yogis back to Greece
with him, and Athens is said to have been visited by
impressive gymno-sophistes, naked wisemen from
India. Some elements of Indian art have been detected in in early Greek Art. The influence of Hindu
teachings was so pervasive in ancient Greece that
Diogenes Laertius (3rd century A.D) felt it necessary
to dertermine whether Greek philosophy was of
foreign origin or a native product.
Influence on West Asia
Long before the Greeks, we find, however Indic
people in West Asia in 2nd millinium B.C, in the
Kassite kingdom of Babylon and the Mittanis of
Syria. The father of famous Queen Nefertiti was the
Mitanni king Tushrath [a version of classic Hindu
name Dushrath]. Thus Indic thoughts not only
transformed China and Southeast Asia through the
export of Hindu and Buddhist teachings, but it also
provided key impulses to Western thought.
Let us not forget that the modern Western mind was
also shaped after the West adopted powerful ideas;
the two major ones are the idea of living in harmony
with nature, and the idea that reality has a scientific
basis. These concepts have inspired many prominent
Western scholars and scientists.
Origin of Indian Civilization Subject of US Conference
DARTMOUTH, MASSACHUSETTS, July 3, 2006:
(HPI note: This is a press release received from Bal
Ram Singh, Ph.D., Director, Center for Indic Studies,
University of Massachusetts Dartmouth)
This article is reproduced from INDHER Journal Issue # V/6 with the
consent of Dr. V.V. Raman
PAGE 29
READER’S FEEDBACK
The other day, I had been to the temple, and picked up a
copy of your Canadian Hindu Link Magazine. After going
through it, I have liked it very much. It is a very good publication. There are some excellent articles. I have learned a lot.
I am enclosing my article Relevance of Hinduism. If you like
it and consider it for worthy of publishing it in esteemed journal, I shall feel happy and honoured.
Dr. Dilip Chakraborty
Brampton, Ontario
I read your journal [magazine], Canadian hindu Link, dedicated to educating the new generation of Canadian Hindus,
and trying to promote the Hindu culture, values and traditions
by publishing authentic articles related with the subject. Your
Summer Special carried a number of such articles, including those on Gayatri Mantra and Tansmitting Hinduism to
Children. Your observation and advice are timely and wellwritten and deserve serious attention by all concerned. May I
suggest to publish a Hindi edition also simulteneously for the
benefit of those who may not be able to read English articles
comfortably?
Digamber Swadia
Scarborough Ontario
A very young and dear Hindu co-worker introduced me to
your maganize this week. It shows that not many places are
providing this amazing magazine to all interested parties like
myself. My husband read it too, and was so impressed that
we would like to get this magazine close to North York that is
Don Mills and Sheppard.
Please let me know if it is possible that I can promote this
magazine at my work place and in my community. How is
it possible to obtain these copies? Is it possible that current
issues can be made available on the website.
I have been searching for something like this for so long. Just
realized that even though I have missed some issues I can still
read them on your website.
I would like to congratulate you on the article of “Visiting
Temple Is Not A Picnic Or Mela” is excellent. Wish more
people would read it and practice this when visiting our
temples. I am going to promote this to follow worshippers
PAGE 30
whenever the opportunity presents itself. Personally I have
always brought to the attention of many people that other
religious institutions follow basic rules, but it seems in our
temple people lack common sense. I have always spoken to
many people about it. Common sense is rare commodity” in
this time and age.
Thanks to you and all the people who have given their time
to put together this excellent magazine. Keep up the good
work.
Sheila Parmar
North York, Ontario
Your feedback is truly valuable and as such,
we encourage more readers to send us their
comments, thoughts and/or feedback.
GOOD NEWS
FOR OUR READERS
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DISCLAIMER
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AND NOT NECESSARILY THOSE OF MANAGEMENT OF THE CANADIAN HINDU LINK JOURNAL.
Canadian Hindu Link
Acknowledgements
VOLUNTEER TEAM
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We acknowledge the selfless service (Nishkam Sewa)
rendered by these volunteers who made it possible for this
issue of the Canadian Hindu Link to reach you.
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PAGE 31
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