Magazine Q4 - Hindu Education Link
Transcription
Magazine Q4 - Hindu Education Link
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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 ([email protected] / 905.273.9563) PAGE 4 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 [email protected] or phone, 905-799-8931 PAGE 7 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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. CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 [email protected]). Get a Head Start with Routes Your Car Rental Needs at the Lowest Possible Price Free Local Pick-Up * Business Rental Programs The Best Value for Your Money Routes Car & Truck Rentals is Committed to Serving It’s Customer & Franchise Operators Equally Join the Routes Franchise Group Several Key Markets Are Available Toll Free: 1-866-467-6883 CORPORATE OFFICE 3687 Nashua Drive, Unit #5, Mississauga, ON L4V 1V5 Ph.: 905-677-4848 Fax: 905-677-4111 Email: [email protected] Website: www.routescarrentals.com PAGE 11 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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. CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 Vishal’s Gas & Fuel Ltd. Vishva Nath & Kamlesh Sharma of St. Catherines, Ontario Wish You A Happy Diwali And invite you to visit Shiv Mandir 5284 Second Avenue, Niagara Falls For directions and details call 905-356-7575 OR 905-646-1166 PAGE 14 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 PAGE 15 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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. CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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. CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 [email protected] 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 real`I’ is, contrary to perceptible experience, not an experience of individuality but a non-personal, all-inclusive awareness. It is not to be confused with the individual self which he said was essentially non-existent, being a fabrication of the mind which obscures the true experience of the real Self. He maintained that the real Self is always present and always experienced but he emphasized that one is only consciously aware of it as it really is when the self-limiting tendencies of the mind have ceased. Permanent and continuous Self-awareness is known as Self-realization. 2. Sat-chit-ananda This is a Sanskrit term which translates as being-consciousness-bliss. Sri Ramana taught that the Self is pure being, a PAGE 20 subjective awareness of `I am’ which is completely devoid of the feeling `I am this’ or `I am that.’ There are no subjects or objects in the Self, there is only an awareness of being. Because this awareness is conscious it is also known as consciousness. The direct experience of this consciousness is, according to Sri Ramana, a state of unbroken happiness and so the term ananda or bliss is also used to describe it. These three aspects, being, consciousness and bliss, are experienced as a unitary whole and not as separate attributes of the Self. They are inseparable in the same way that wetness, transparency and liquidity are inseparable properties of water. 3. God Sri Ramana maintained that the universe is sustained by the power of the Self. Since theists normally attribute this power to God he often used the word God as a synonym for the Self. He also used the words Brahman, the supreme being of Hinduism, and Siva, a Hindu name for God, in the same way. Sri Ramana’s God is not a personal God; he is the formless being which sustains the universe. He is not the creator of the universe, the universe is merely a manifestation of his inherent power; he is inseparable from it, but he is not affected by its appearance or its disappearance. 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 [email protected]. 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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: [email protected] 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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: [email protected]. PAGE 23 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 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 Subscribe And Get Your Copy By Mail This quarterly magazine is available free from temples in the 416 and 905 area. However if you are unable to obtain a copy, the Canadian Hindu Link magazine is available online at: www.canadianhindulink.com If you prefer to read a hard copy, you can now receive yours in the mail regularly for a low annual subscription fee of $10/year. Please Make Cheque Paybale To: InderLekh Publications, 2546 Pollard Drive, Mississauga, ON L5C 3H1 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 Wishing you a Diwali filled with joy and a New Year blessed with Prosperity! DISCLAIMER THE VIEWS AND OPINIONS EXPRESSED IN THIS PUBLICATION ARE THOSE OF THE WRITERS AND NOT NECESSARILY THOSE OF MANAGEMENT OF THE CANADIAN HINDU LINK JOURNAL. Canadian Hindu Link Acknowledgements VOLUNTEER TEAM Publisher.......................... Inderlekh Publication Editor................................ Ajit Adhopia Editorial Advisors............. Prabhat Kapur Kumar Agarwal Dr. Nitin Deckha 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. Aruna Duggal: Copy Editing Sunny Sharma: Copy Editing Avinash Agnihotri: Copy Editing Youth Advisor................... Falitaa Chhabra Poonam Bhinder: Copy Editing Graphic Designer............. Lisa Samlal (Elle Esse Design Firm) Sunanda Mongia: Copy Editing Website Master................. Ram Sharma Lisa Samlal: Page Layout / Graphic Design Web Design Consultant.... Raghu Sharma Chitra Murli: Distribution - Scarborough & Markham Roy Persaud: Distribution - Scarborough Address: 2546 Pollard Drive Mississauga, ON L5C 3H1 Manmohan Anand: Distribution - Halton Region & Hamilton Rajesh Gupta: Distribution - Cabridge & Guelph Tel. & Fax: 905.273.9563 Harkesh Saini: Distribution - Brampton E-mail: [email protected] Dave Bhatia: Distribution - Brampton PAGE 31 CANADIAN HINDU LINK | VO L U M E 3 . I S S U E 4 FAMILY DENTIST DR. N.C. SHARMA, Dental Surgeon DR. RAM GOYAL, Family Dentist DR. KIRIN ARORA, Family Dentist DR. J. NARULA, Family Dentist DR. M. GREWAL, Family Dentist ARE YOU 416-222-5718 ? 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