Baudhik Yojana for April-May-June 2006

Transcription

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Baudhik Yojana for April-May-June 2006
Target Group: Tarun/Mahila
Format
Baudhik
Charcha
Baudhik
Baudhik/QA
Format
Baudhik
Topics for April
Page
Panchang – The Vedic Alamanac
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Is Ramayan a Mythology
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Places in Ramayan
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Presentation on HSS Balagokulam ? (On the day of
KBRE exam, presentation for Tarun gan. Bal Vibhag
will send presentation material)
Page
10
Charcha
Baudhik
Topics for May
Lessons from the life of P.P.Doctorji, founder of
Rashtriya Swayamsevak Sangh
Bhagvad Gita – Karma Yoga – 2 Sessions
Spirituality beyond religion
Format
Baudhik
Charcha
Charcha
Baudhik
Topics for June
Hindu Sanghathan Diwas
Should Hindus be Open to accept others into it’s fold
Are Hindus tolerant with Defamation of God
PP Shri Guruji – Sangh Shristi
Page
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20
21
25
Geet, Subhashitam, Amrit Vachan
Hindu Swayamsevak Sangh
12
14
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TOPIC: Panchang – The Vedic Alamanac
Modern science has established time as the fourth dimension of the universal time-space
continuum where all of daily human life is spent. The importance of time, particularly the
timing of human activity, is universally recognized. And in order to comprehend what ‘right
time’ means, it is necessary to understand its entirety – or in other words its soul, its mind
and its constituent parts.
In Bharat, the Rishis have revered time as Kalapurusha (the embodiment of time) and have
given him five limbs (his foundation). The driving force of Kala (Kalatma) is the Sun – who is
praised by the sacred ‘Gayatri’ of the Rig Veda – “Tat Savitur Varenyam Bhargo Devasya Dhimahi
Dhiyo yonah Prachodayat” (May the sun illumine our intellects with his effulgence).
The cosmic mind of Kalapurusha is the moon. The Rig Veda in the famous Purusha Sukta
says: “Chandrama Manaso Jatah” (From out of the mind of Purusha was born the moon). The
moon occupies a pre-eminent position in the Vedic concept of time. He controls human
health, behavior and consequently all activities and, as such, is the central theme in all the
parts of time.
The foundation of time consists of the five subdivisions that also form the basis of the
Vedic Alamanac (or Panchanga). ‘Panchanga’ is a sandhi (union) of the two sanskrit words:
Pancha (Five) + Anga (Limbs) and simply means ‘five parts of time’. These five parts are:
Tithi (the lunar day), Vara (the vedic weekday), Nakshatra (the lunar mansion), Yoga (the
union of the longitudes of the two celestials) and Karana (the lunar half-day).
The lunar day corresponds to the phases of the moon and changes as he progresses along
the zodiacal belt. When the longitudes of the sun and moon are identical, it is new moon
(Amavasya) and when the moon has moved 12 degrees away from this point, the first Tithi
ends and the second begins. When the moon has moved 180 degrees away from the
longitude of the sun, full moon (Poornima) ends and the dark half of the month begins until
the moon returns to the warm embrace of the Sun. Note that the lunar months are named
after the constellations in which the full moon is stationed. For instance when the moon is
stationed in the constellation Purva Phalguni – the month is named ‘Phalguna’.
The ground rule in the Panchangam is that the Tithi is always specified with the lunar month
and phase of the moon in that month. For instance the Tithi for March 18, 2006 in the USA
is specified as Phalguna Krishna Chaturthi (the fourth day of the dark half of the lunar month
Phalguna).
The second element of the Panchanga is Vara (the lunar weekday). Each is presided by the
deity (planet) specified in its name: Monday by moon, Tuesday by Mars, Wednesday by
Mercury, Thursday by Jupiter, Friday by Venus, Saturday by Saturn and Sunday by the Sun.
Those specified by the natural benefics are auspicious days: Monday, Wednesday, Thursday
and Friday. However it should be noted that the other days may also be suitable for
auspicious tasks based on the rising planets and constellations on that particular day.
Weekdays have a host of characteristics. Students are encouraged to research astrological
resources on the internet for more information. It is interesting to note that Ayurveda
prescribes certain foods for the different weekdays.
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As the moon makes his progress through the zodiac belt, he passes through 27 different
constellations (nakshatras). Since the zodiac consists of 12 signs (or Rasis), each sign contains
2 and quarter stars (27/12 = 2.25). This is represented in the Panchanga as nine steps (padas)
per constellation. For instance the first sign (Mesha) contains 4 padas of Ashwini, 4 padas of
Bharani and 1 pada of Krittika. The position of the moon in a particular constellation may
have powerful effects on humans. It only takes experience to see the ill effects of the transit
of the moon through the no-man’s land between two rakshasa (demonic) constellations
Jyestha and Moola. The third limb of the Panchanga represents this important characteristic of
time. In Bharat, there was once a regular yagna called nakshatryesti performed to seek the
good effects or mitigate the bad effects of a particular nakshatra. There is a vast amount of
material on the characteristics of the 27 constellations. The student is highly encouraged to
research further.
The next limb of the Panchanga is Yoga. Yoga simply means ‘union’ or ‘sum’ of two
longitudes – those of the sun and the moon. These sums are taken at every nakshatra
position. Now how do we arrive at the longitude of each nakshatra? Simply divide the 360
degrees of the zodiac by 27 – this gives you 13 degrees, 20 minutes.
When the sum of the longitudes of the sun and moon is zero, the first yoga, Vishakambha
starts which also signifies the end of the 27th yoga Vaidhrti. In this manner if you summed up
the longitudes of the sun and moon at any time of the day, you arrive at the ruling yoga for
that time. These yogas are also called nitya (daily) yogas. It is common knowledge for any
Bharatiya that certain yogas are shunned - this concept has been popularized by several
regional language films – the protagonists talk about Shula, Ganda and Atiganda kalas (these
are actually yogas). Vyatipata and Vaidhriti yogas are also generally considered bad.
The last limb of the Panchanga is Karana – so called since it cuts a Tithi into exactly two
equal halves. Since there are 30 Tithis, there must be 60 Karanas. Karanas are classified into
moveable (Chara) and immovable (Sthira). There are only four immovable Karanas and they
are permanently assigned to a fixed four and half Tithis in a lunar month. The remaining 56
Karanas are classified as moveable and are distributed among the remaining days repeating
themselves several times. Another hilarious tidbit is the popularization in films of the
dreaded moveable Karana Vishti. In fact in several Indian languages, VishtiKarana has turned
into a verb symbolizing dreadful consequences.
There is great science behind the Panchanga and modern man can derive huge benefits by
learning its principles. In this age of high stress, it behooves us to understand how planets
affect our lives. And in this quest, the Panchanga is a valuable guide.
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TOPIC: Is Ramayan a Mythology
1. A myth does not mean that the story is untrue. What cannot be "proven" using "evidence"
accepted by "scientists" is often termed as a myth. It does not mean it is untrue.
2. India has a tradition of passing knowledge from Guru(teacher) to a capable
shishya(disciple). Not in the history of India has any such Guru came out and said Ramayana
is a false story. On the other hand, these Gurus have told us to be like Shri Ram.
3. The most important aspect of this is that we are easily dismissive of things that cannot be
proven outright. We cannot say Shri Ram does not, or did not, exist. There are people, even
today, who have seen Shri Ram, who have spoken to him. Goswami Tulsidas talked with
Shri Ram and Shri Ram signed a copy of the Vinaya Patrika. The descendants of Goswami
Tulsidas still have this copy in their possession.
4. The other aspect is who are we refuting when we say that Ramayana is not a myth but is
absolutely true. To a person unwilling to go past the empirical process of proofs and
"scientific" evidence, no amount of proof would be enough except when Shri Ram himself
shows himself to such a person. After all, is there any proof that Shri Ram signed the Vinaya
Patrika and that Goswami Tulsidas is actually telling the truth? We should not get bogged
down by such people, even if they are in important positions. We must first become
believers ourselves before we try to convince others.
5. If a single person has seen Shri Ram, then it is incumbent upon us to find out how we too
can see Shri Ram. Who better to ask whether Ramayana is a myth than Shri Ram himself?
Once we see him, we will get the answers we seek. So why don't we try to see Shri Ram and
make the effort so that one day we will? Would this approach not be better than trying to
convince others of something that even we have not experienced. One can quote any
scripture, evidence, Guru etc but the conviction that comes from knowing something first
hand cannot be replaced by any other form of proof.
6. Our ancestors neighbour believed that Ramayan is a mythology. In recent hundrend years
or so we have been taught to call it mythology and we as Hindus have made it a practice to
believe. When the West calls Hinduism as mythology like the Greek Mythology, we just
follow suite. Even on Indian television we hear over and over again “Hindu God Ganesh”
or “Hindu God Siva” and so on. We never hear the same in any other religion. Why do we
call God as Hindu God ?
7. So instead of discussing whether Ramayana is a myth, we can instead discuss "How do we
see Shri Ram". If Shri Ram exists, then we will surely see him if we are sincere. Sincerity of
effort is what is required. If we do not find him, then we can say that Ramayana is a myth.
8. For those people who are interested in calling Ramayana a myth, and also for those people
who want to stop calling Ramayana a myth, it would be better if both these types of people
instead sought what Shri Ram stood for. That will benefit humanity. Otherwise, they are just
massaging their individual or collective egos.
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TOPIC: Places in Ramayan
Very often, Hindus are taught that Ramayan and Mahabharat are mythologies and Shri Ram
was an imagination of a poet. Whereas, throughout Bharat, we can map every place recorded
in Ramayan and even to this today folk tradition has preserved the history in those places.
One of the reasons for people to unconsciously believe that it’s a myth is that Ramayan story
is not told along with the geography, where each and every place can be marked on a map
and can be visualized. The purpose of this baudhik session is to go over some of the
important places mentioned in Ramayan and locate them on the map of Bharat.
Take a poster size printout of the cultural map of Bharat, provided here to show the
following places and briefly go over the importance of that place.
1. Ayodhya : Capital city of Dasharath. Birth place of Ram, Lakshman, Bharat and
Shatrighna. Goswami Tulsidas began writing of his famous Ramayana poem (Shri Rama
Charit Manas) in Ayodhya in 1574.
2. Sita marhi(Bihar): Mother Sita’s birth place. (Not sure of this, My understanding is it is
in Nepal)
3. Janakpur (Nepal): Was the capital of the Mithila kingdom ruled by king Janaka, father of
Sita.
4. Ganga: Holy river crossed by Shri Ram, Sita and Lakshman with the help of Guha.
Originates in Himalayas flows through Uttar Pradesh, West Bengal and merges in Indian
Ocean. Some of the famous places on the river bank are Haridwar, Prayag, Varanasi.
5. Chitrakoot: It was in these deep forests that Bharata met Shri Rama and requested him
to come back to Ayodhya. It is located in Uttar Pradesh.
6. Pampa Sarovar, Shabari Ashram (in Dangs district, Gujarat): Where Shabari waited
for many years and fed Shri Ram with berry fruits with all love and affection. A huge
Kumbh Mela, called as Shabari Kumbh, was organized from Feb 11-13, 2006. Over 1.5
million Hindus, primarily from tribal districts took part in this historic meet. It is located
in Gujrat.
7. Ram Kund in Triambakeshwar (near Nasik, Maharashtra): Ramkund is the spot where
the river Godavari turns to right at an angle of 90 degrees and gains importance, as Lord
Ram used to take his daily bath here, during his stay at Nashik.
8. Panchavati : The area of ‘five Banyan trees’(pancha-vati) is situated on the banks of
river Godavari in Nasik, Maharashtra.
9. Kishkindha (present day Hampi in Karnataka): Kingdom of Vali and Sugriva.
Hanumanji was the minister of Sugriva and an ideal of a devotee.
10. Dhanushkoti & Rameshwaram (Tamilnadu): Shri Ram performed pooja to Bhagavan
Shiva here before proceeding to construct the bridge.
11. Setu-Bandh (Bridge) – Refer to the satellite images from NASA.
12. Lanka (Sri Lanka): Kingdom of Ravan and later ruled by Vibhishan.
13. Kailas: Himalayan peak from where Hanuman brought sanjeevani.
14. Lavapuri (Lahore in present day Pakistan): Kingdom ruled by Lava.
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Satellite images from NASA showing the underwater bridge. It’s also called Adams’
bridge.
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TOPIC: Lessons from the life of P.P.Doctorji, founder of Rashtriya Swayamsevak
Sangh.
Note: Please visit http://www.hssworld.org/doctorji/ for many inspiring episodes from the
life of P.P.Doctorji.
Doctorji was a devotee (bhakta) of Bhaarat Maataa. Like a true devotee, he wanted the best
of flowers to be offered in Her worship. The following episodes illustrate how he identified
some of very talented youth, brought them to Shakha and inspired them to devote their lives
for this divine mission.
Recognizing and appreciating the talent
Doctorji came to know about music performances by students of two well known music
schools in Nagpur and attended them. Audiences were mesmerized by the melodious voices
of two young boys. One of them was Yadav. Doctorji visited the home of this boy to convey
his appreciation. Doctorji was simply one amongst many who praised Yadav that day. But
Doctorji kept visiting his home. He gave a patriotic song to Yadav and asked him to sing it
in the Shakha. That was the beginning of a great journey for Yadav. Yadav was deeply
touched by Doctorji’s affection (aatmeeyataa) and his absolute selfless dedication to the task
of organizing Hindus. After completing his Law degree, Yadavrao Joshi became a pracharak
and was instrumental in the growth of Sangh work in the southern states of Bhaarat.
Listening to other’s views
On March 23rd 1931, three young patriots, Bhagat Singh, Rajguru and Sukhdev, were hanged
to death by the British rulers of India. Shakha work was in its early stages then. Some of the
youth, who were active in Shakha, felt that the Shakha method was very slow and that the
best way to serve the country was to take up arms against the British. They planned to leave
the Sangh and become revolutionaries. They decided to meet Doctorji and convey their
decision. When they met Doctorji and told him why they thought that Shakha was not the
most effective way, Doctorji was very appreciative of their intention and said, “May be, you
are right! Then why do you want to exclude me? Let us discuss in detail and if we all agree
that Shakha is not the right approach, even I shall join you.” They had long discussions for
few days in a row. At the end of it, all of them were convinced that Shakha was the right
approach and continued to be active in the Sangh. One of them was Shri Balasaheb Deorasji,
who later became a pracharak and also Sar Sanghchalak of the organization.
Designate small tasks and ensure they succeed
Doctorji gave small tasks to new Swayamsevaks in the beginning and ensured that they did it
with diligence and succeeded. Many young swayamsevaks used to gather in Doctorji’s home.
Doctorji asked them to write letters on his behalf. In this process of reviewing and
suggesting corrections, those Swayamsevaks learnt a great deal about Sangh work and how
to communicate effectively in writing. Small successes like that gave confidence to young
Swayamsevaks to take up bigger assignments.
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A Swayamsevak’s health was more precious to him than "Olympic fame":
Prior to his departure to Germany for the 1936 Olympics, Shri Shivajirao Patwardhan, the
leader of the Bharateeya contingent, had arrived at Pune along with his team. Exhibition
matches were held everywhere, and it was considered a great honor to sit on the dias with
Shri Patwardan. Every so called "celebrity" was hankering after such an opportunity.
Since Shri Patwardhanji deeply respected P.P.Doctorji and Sangha work, he had specially
invited P.P. Doctorji and the Swayamsevaks to one such exhibition game. The 1936 Sangh
Siksha Varg at Pune was in progress at that time, and some 90 Swayamsevaks in full uniform
arrived at the function with P.P. Doctorji. As was natural with them, some Swayamsevaks
also began to help out with the management of the function, arranging the stage, etc. When
the games started, Shri Patwardhanji made P.P. Doctorji the President of the function, and
was explaining the details of the various games to him. In the atrocious summer heat,
suddenly, a swayamsevak developed stomach cramps, got a sunstroke, and fell to the
ground. Instantly, P.P. Doctorji and Shri Patwardhanji ran to him and began to give him
first aid. In a moment, the young swayamsevak recovered, stood up and expressed his wish
to go back to the dormitory (hostel) in which all the participants of the SSV were staying.
Paying little heed to newspaper photographers and reporters who wanted to interview him,
P.P. Doctorji himself took the boy back to the dormitory, applied hot pads and gave his
stomach an oil massage. P.P. Doctorji stayed with him until he was convinced that the boy
was fully recovered. Back at the stage, the newspapermen were left wondering, as to what
took P.P.Doctorjee so long, and why he personally had to go to attend to the boy.
Shri Patwandharji said: "That is no surprise to me This is exactly how P.P. Doctorji, and his
Swayamsevaks are. Human considerations are far more important to them than newspaper
publicity".
Seeing the tree in a seed
Doctorji was an extra-ordinary leader, who could see the potential in everyone. He did not
judge them by their past performance, but recognized and nourished their future potential.
One such great find was Shri Guruji. From their very first meeting, Doctorji recognized the
tremendous potential in Shri Golwalkar. In an important baitak at Sindi (Maharashtra) in
1939, Doctorji observed how Guruji articulated his views with clarity, and when the group’s
decision was against his view, he was unperturbed. This detachment from one’s own opinion
and the whole hearted acceptance of the group’s decision impressed Doctorji. During the
last few months of his life, Doctorji asked Guruji to stay with him and also gave him the
responsibility of Sar-Karyavah, even though Guruji was relatively very new to the Sangh.
Not mere techniques, but intense ‘tapasyaa’
The above illustrated qualities were not superficial techniques used by Doctorji to build the
organization. They were a reflection of the intense devotion he had for the Hindu society
and Bhaarat. It was that fire in his heart that ignited hundreds of young minds, and it was
because of his tapasyaa that his words could touch so many hearts. One such instance is
about Krishnaro Moharir, a young Swayamsevak, studying in high school. In one of the
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baudhiks, Doctorji talked about the three stages in one’s life when a Swayamsevak can get
disconnected from the Sangh - matriculation, graduation and marriage. After listening to this
baudhik, Krishnarao refused to appear for his exams. His argument was that if he does not
complete matriculation, there is no chance for getting disconnected from Shakha! Doctorji
convinced him to appear for the exam. He even encouraged him to do his Masters degree
before dedicating himself as a pracharak of the Sangh.
TOPIC: Bhagvad Gita – Karma Yoga
Among the several Yoga in Bhagvad Gita, Lord Krishna had very special emphasis on
Karma Yoga( Yoga of Action ). Maharishi Ved Vyasa has devoted the whole chapter three
on it. As this is the topic for charcha( discussion ), readers can practice chanting of these
slokas, try to understand the simple meaning of these and then discuss their understanding
of Karma Yoga in two charcha sessions.
In chapter two of Bhagvad Gita Krishna argued with Arjuna on why he should not retire to
the sanyasin life in jungle and rather act as an karma yogi. But as the chapter ends with more
focus on Gyan Yoga( Yoga of Knowledge ), Arjuna was totally confused on what would be
the right path for him. Why would he even bother about karma if the knowledge is superior
than that.
Most of the common people get into the debate of which one is better if the alternatives are
available. Even though being the friend of Lord Krishna, Arjuna fell into the same trap and
started comparing which one is better and as mostly happens, Arjuna too selected the one
which seems to be the easier and at the same time he could escape from his designated duty
of protecting the dharma.
JyaysI ceTkmR[Ste mta buiÏjRnadRn,
tiTk< kmRi[ "aere ma< inyaejyis kezv. 3-1.
Jyayasi cet-karmanas-te mata budhir-janardana
Tat-kim karmani ghore mam niyojayasi kesava 3-1
If You consider that transcendental knowledge is better than work then why do You want
me to engage in this horriblewar, O Krishna?
Krishna answered as follows.
laeke=iSmn! iÖivxa inóa pura àaeá myan",
}anyaegen sa'œOyana< kmRyaegen yaeignam!. 3-3.
Loke’smin-dvividha nistha pura prokta mayangha
Gyanayogena sankhyanam karmayogena yoginam 3-3
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O Anagha( sinless one ) as I told you before, in this world there is a two fold path. The Path
of Knowledge is suitable for Sankhyas and the Path of Karma is suitable for yogins.
Lord beautifully explained in the above sloka that though these seems to be two, they are
complementary to each other and should be practiced one after the other.
kmR{yevaixkarSte ma )le;u kdacn,
ma kmR)lhetuÉURmaR te s¼ae=STvkmRi[. 2-47.
karmaNyevādhikāraste mā phaleshu kadācana
mā karmaphalaheturbhūr mā te sangostvakarmaNi 2-47
You have authority over your actions and not the results. Do not work for results, do not
resort to inaction.
Even if being the one of the most important sloka of Bhagvad Gita, if this is not understood
with utmost care, seems to be almost impossible to bring it into practice. How can a student
going for exam think not about the result, a soccer player think not about winning the game,
an investor think not about making profit, a mother thinks not about her child achievement.
This sloka is the cream of Bhagvad Gita, and the cream simply can’t be obtained without
churning the milk. Same is the case here. Students should discuss spiritually, practically and
socially to find the what exactly Lord Krishna wanted to teach us in this nector of Bhagvad
Gita.
Swami Ramdas said, “Yatna to deva janava”( work itself is god ). That should be the spirit of
the karma( action ). The real karma yogi moves his steps with the action alone as the motive
and if the path of action is noble and correct, the result comes in due course of time. This
world is the kurukshetra of karmas. No one can live for a moment without any action. In
that situation if one thinks karma itself as God, he needs nothing because he realizes God all
the time. This is the devotion aspect of the Karma Yoga mentioned in this devine sloka.
Another anology of this sloka is that thinking about the result takes away part of the energy(
focus ) and one don’t uses his full potential on the work. Lord’s suggestion is a call to
individual not to waste his present precious time in fruitless dreams of success and fears of
failure. I remember one story which happened very recently. My fourth grader son had a
project due mext day in his school. Unfortunately he was lagging behind so his mom was
helping him in the model he had to prepare. My wife asked, as they are doing in hurry will he
get a good grade ? He answered, mom if we think about the grade model won’t be good, so
let’s just focus on making the model.
Lord Krishna further says:
inyt< k…é kmR Tv< kmR Jyayae ýkmR[>,
zrIryaÇaip c te n àisÏ(edkmR[>. 3-8.
Niyatam kuru karma tvam karma jyayo hyakarmanah
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Sarirayatrapi ca te na prasiddhyed-akarmanah 3-8
Action is superior than inaction. Even the ware maintenance of the body would be
impossible without action. So the jyayo( superior ) karma must be done.
tSmads´> stt< kay¡ kmR smacr,
Asáe ýacrNkmR prmaßaeit pUé;>. 3-19.
tasmad-asaktah satatam karyam karma samacara
asakto hyacaran-karma param-apnoti purusah 3-19
Therefore, always perform the actions without attachment. Because by performing action
without attachment, man attains the Supreme.
The second sarsanghchalak of RSS, PP. Sri Guruji Golwalkar chose this great path of karma
yoga, worked tirelessly without attachment and achieved perfection.
TOPIC: Spirituality Beyond Religion – ICCS Conference
(2ND INTERNATIONAL CONFERENCE OF THE ELDERS OF THE ANCIENT
TRADITIONS AND CULTURES )
(5th to 10th Feb 2006, Jaipur, India)
Website: www.iccsus.org
E-mails: [email protected] or [email protected]
Press Release for the Second International Conference and Gathering of the Elders
of the Ancient Traditions and Cultures:
The second conference was organized at Jaipur, India from February 5 to 10, 2006 under the
auspices of the World Council of Elders of the Ancient Traditions and Cultures, ICCS
(USA), and other organizations including the World Congress of Ethnic religions, Lithuania
and 18-member Pagan organizations of Europe, the Vedic Friends Association, USA, and
the ICCS Nagpur, India.
The theme of the conference was “Spirituality beyond Religions”. It was attended by 257
delegates from 41 different countries. The inaugural function that included a kilometer long
spectacular procession with elephants, camels, horses and carriages was attended by over
1200 people. The procession was led by the Seng Khasi delegates of Meghalaya, India.
Hon. Ghanshyam Tiwari, the HRD minister of Rajasthan, inaugurated the conference. His
Holiness Swami Maheshwarananda ji Maharaj of Rajasthan blessed the gathering and the
conference started with prayers offered by elders of many traditions and the flag hoisting
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ceremony. The function was attended by the elders of more than 30 different traditions and
countries.
The academic conference was inaugurated by the Hon. Tribal minister of Rajasthan. There
were more than 115 papers presented in 32 different academic sessions from 41 different
countries representing over 75 different traditions and cultures.
Each day of the conference started with spiritual ceremonies of the different traditions.
Over 25 ceremonies were performed that included fire worships, water libation ceremonies,
prayers to the Sun, traditional Nordic pagan prayers, and the ‘sweat lodge’ ceremony of the
Native American traditions on the concluding eve of the conference. The colorful ritual
ceremonies of the tribal folks from the northeast region of India and the traditional Hindu
fire worship ceremony, havan were the highlights of host-country participation.
Every day, in the evening, there were sessions on yoga and mediation by distinguished
personalities, like Del Pe from Philippines /USA, Swami Prabhuddhananda, Bhant Bhikku
Jnan Jagatjee Mahasthavir, Priyalankar Bhikku from Thailand.
A beautiful movie “The Sacred Run” was shown by its director and producer, Andrea Sadler
from Montreal, Canada.
Every evening, there were colorful cultural presentations by the local artists. These musical
dance presentations depicting Rajasthani and tribal traditions were greatly admired by the
audience.
The delegates visited more than 45 schools addressing more than 30,000 students regarding
their respective countries, traditions and cultures. This was a unique experience for the
delegates, especially those from aboard. The delegates were received in processions and
mementos were offered to them in many places. The interaction with students was
fascinating to them, as well as to the students who were enriched by the knowledge of the
ancient traditions and cultures of different countries. The event was organized by the local
selfless dedicated workers who skillfully managed the flawless shuttling of more than 150
delegates to more than 45 different schools on schedule on the last day of the conference.
In one particular session, there were presentations by the elders from the Mayan, the Pagan,
the Native American, and the African traditions followed by very engaging dialogues with
the faculty of four different universities of Rajasthan.
His Holiness Swami Dayananda Saraswatiji and Shri Sudarshanji of RSS addressed the
concluding function that was attended by more than 1500 people. The auditorium was full
to capacity; those who could not get in, watched it on TV screens outside the auditorium.
The Jaipur manifesto was presented at the end of the conference. It was decided that the
World Congress of Ethnic Religions will be cooperating with ICCS in all the future
conferences, and the next conference will be held in 2009 with the theme “Renaissance of
the Ancient Traditions and Cultures: Challenges and Solutions”.
Two universities of Rajasthan, the Ajmer University and the Ramanujacharya Sanskrit
University in Jaipur, were so impressed by the presentations of the invited delegates of
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different traditions and cultures of the world that they announced the opening of
departments of “Ancient Traditions and Cultures”.
More than 53 delegates went on post-conference tours and visited many parts of India. The
Guatemalan delegation of the Mayas went to the north east region of India. They were
thrilled to visit their ‘relatives and families’ of Nagaland. More than 35 delegates attended
the ‘Shahbari Mela’, a huge gathering of 700,000 tribal folks of India. For many, it was a
uniquely memorable experience of their life. They have written that they will never forget
the overwhelming sight of ‘the ocean of people’ in Shabari Mela.
It was agreed upon that ICCS should start a University of ‘ancient traditions and culture’.
The name “World’s Ancient Traditions and Cultural Heritage University
(WATCHUNI)” has been suggested for this new university. The university will have
graduate research programs with a traditional and non traditional teaching faculty.
It was also the common consensus of delegates that a journal be launched to address the
‘issues and concerns’ of the world’s ancient traditions and cultural heritage. The journal
“WATCH” will be started for this purpose very soon.
Declaration
We, the people of ancient traditions from all over the world, who have a firm faith in the
notion of spiritual plurality and who have an eternally
cherished dream of making sustainable pluralism as a Universal Practice, solemnly dedicate
ourselves to this Jaipur Declaration, here in India on 8th of February, 2006.
We all believe that the Divine Energy pervades throughout the microcosm & macrocosm,
the cosmos & beyond. Every single minutest particle, the matter seen & unseen, the forces
experienced & beyond normal faculties of human experience have been perceived as part &
parcel of the Universal existence.
As human society evolved, our seers, elders and talented personalities conceptualized the
Divine in various forms & appearances. They used many
words to express the divinity. Every spoken language on the surface of the earth has various
words attributed to the Supreme spirit.
Even before formal religions took root in human societies, the pursuit of experiencing the
innate spirituality existed in all human beings. That is why almost all human societies
practiced different forms of polytheism and worship of Supreme Being in both human &
non-human forms -the most natural way to spirituality. These ancient, environmentally
coherent and socially amicable traditions acknowledged the dignity of human being and even
other life forms.
They bestowed the right to live and enjoy freedom on varied forms of life.
The Elders with gifted qualities, devised methods of conduct, the daily ceremonies, and
occasional grand celebrations to impart training & discipline,
in the ever-wavering mind, to concentrate on our spiritual being. These were initially rituals
formalizing into traditions, to impart self-discipline to tune one’s mind on the path of
spiritual pursuit. The rituals passed on from those
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seers and elders were in tune with nature & environment.
Spirituality Beyond Religion
As we emerge in the new millennia, let all societies following the ancient polytheistic
religions & traditions come together. Let all those of us who acknowledge diversity of faiths
as the base of human spiritual path, who are committed to interfaith acceptance and who
desire to practice the principle of live and let live, come together for a common endeavor to
spread these very basic needs of the human society. Let us pledge:
• We, who worship the divine, are committed to follow the path of true “Spirituality beyond
Religion”. All of us shall strive to honor the diverse spiritual and nature worship traditions
that uphold the dignity of human beings, transcending the barriers of language, race, cast,
creed, color, economic status & technological developments.
• This congregation considers any type of religious and or dogmatic conversations to be
crime against humanity and defying the very basic urge of spirituality. We commit ourselves
to help fellow beings and societies who have been swept away, oppressed or converted to
other faiths under duress, to home
coming to their own ancient faiths and follow the religious practices that enhance peaceful
co-existence.
• In today’s enlightened world use of terms such as non-believers, (Kafir, followers of
Heathenish faiths, devil’s emissaries etc.) while referring to “non believers” has to be
regarded not only anti humanitarian, and utterly insensitive, but also dogmatic and antihumanitarian and ethically unacceptable. Damning a human being or a society in such
manner goes against the philosophy of acceptance and dignity of human beings.
• The gathering undertakes the task of upholding ancient spiritual traditions and will devote
all its energies and resources to help those individuals and societies to bring back in practice,
resurrecting & re-enacting the ancient spiritual traditions which would enhance mutual
understanding at global level.
We all sincerely pray to the Divine to
• Bestow on us the life of peace, prosperity, freedom and amicable living.
• Let the crookedness and hate and anger in the minds of fellow human beings vanish.
• Give us the strength of mind and body to work for making our Mother Earth as your
abode of peace, divinity & sublime love. The kindred bond of being the progeny of Mother
Earth binds us all. We will imbibe the qualities of love, compassion and service to all fellow
human beings.
Mitakuye Oyasin (We all are related), TIL ARS
OK FRIDR (Prosperity & peace for years),
TEBUNIE DARNA (Let there be Harmony)
CHILDREN OF MOTHER EARTH UNITE
(Accepted and Signed by 250 Delegates from 42 different countries.)
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Photo gallery:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
http://www.picpile.com/gallery.php?id=380148
TOPIC: Hindu Sanghathan Diwas
HSS observes Hindu Sanghathan Divas or Hindu Unity Day as one of six official festivals
during the year. Hindu Sanghathan Divas commemorates the coronation of the Maratha
king Shivaji as Chhatrapati, or emperor, in 1675 CE.
Why celebrate Hindu Sanghathan Divas? No other civilization presents such a breadth of
diversity. Some items of this diversity are obvious.
Language. If a Hindu is of Bharatiya origin, her linguistic background may uniquely
determine an entire set of traditions. For example, Malyalam-speaking Hindus celebrate
Onam, a festival which generally goes unnoticed for other Hindus. Similarly, while a Hindispeaking Hindu may associate Vijaya Dashami with Rama, a Bengali-speaking Hindu
celebrates Durga Puja during the same festival.
Philosophy. Traditionally, Hindus have recognized six Darshana or systems of
philosophy, each explaining the nature of the individual with the Universe differently: Nyaya,
Visheshika, Yoga, Sankyha, Mimamsa, and Vedanta. Even among a single philosophy there
are separate schools: Vedanta has Advaita, Dvaita, and Vishishta Advaita.
Sects. Most Hindus generally adopt an Ishtadevata who represents a form of Shakti,
Siva, or Vishnu. Even in the same household, one spouse may be an upasaka of Shakti while
the other spouse is a Vaishnava or a Saiva.
Often the breadth of diversity overwhelms any sign of unity. Indeed, if one fails to make the
effort, one can fail to find any unifying strand binding all the diversity in Hindu civilization
together.
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At a minimum, then, Hindu Sanghathan Divas is an affirmative effort to declare that there is
unity among Hindus.
More important than declaring this unity, however, is simply recognizing what forms the
basis for this unity.
Primary Concepts. No matter the language, philosophy, or sect, each Hindu recognizes
the four primary concepts of Dharma, Karma, Samsara, and Moksha. Each Hindu may
explain these concepts differently, based on his philosophy or sect, but they are presumed to
be true by all sects, even Jaina and Bauddha.
Tirthasthana. Each Hindu holds some geographic feature of Bharata to be sacred, a
place of pilgrimage. Whether it be a city, a mountain, or a river, there are numerous
tirthasthana in all areas of Bharata.
Ultimately, the purpose of Hindu declaring and recognizing Hindu unity is not merely to
engage in an academic exercise. An active Hindu unity is the first step toward promoting an
active, dynamic Hindu society, which in turn is the first step toward the goals we seek in our
Sangha Prarthana: vishva dharma vikasartham, vishva shanti pravartake.
Why celebrate Hindu Sanghathan Divas on the coronation day of Chhatrapati Shivaji?
Shivaji serves as the example of the first successful attempt by a Hindu to reassert Hindu
civilization in the public sphere following the ascendancy of Islam in Bharata. That is, Shivaji
promoted an active, dynamic Hindu society, which relied on Hindu civilization not only for
an individual to pursue Moksha but for the development of society generally.
The importance of this historical contribution often becomes lost in the political correctness
of today’s world. However, an honest discussion of Hindu history requires the recognition
that the ascendancy of Islam in Bharata coincided with the decline of Hindu civilization in
the public sphere. Before Shivaji’s rajabhishekam, Hindus in large parts of Bharata had
forgotten that they could provide for government administration, maintaining public safety,
and defending national frontiers. Hindus had forgotten that they could live in a dynamic
society based on Hindu norms and customs.
Today’s Hindus, then, can learn several lessons from Shivaji. First, even in the darkest of
hours, Hindus can overcome any obstacle. After all, by the time of Shivaji’s rajabhishekam,
large parts of Bharata had been under the rule of one or the other foreign dynasty for over
400 years! Despite this, he successfully established a Hindu svarajya. Indeed, Shivaji left a
legacy of a nearly 150-year Hindu interregnum in Bharata between the fall of the Mughals
and rise of the British. Second, even without any resources, Hindus can make great
achievements with confidence in their faith. Taking the example of the Vanara Sena from
the Ramayana, Shivaji recognized that shraddha and bhakti can play a greater role in battle
than numbers or technology. Third, one individual can make a difference. The same
Marathas who were unable to confront the Mughals before Shivaji ultimately established an
empire that covered the entire country for over 100 years after him.
Because of these lessons from the life of Shivaji, Sangh appropriately celebrates Hindu
Sanghathan Divas on the date of Shivaji’s coronation. Creating an active and dynamic Hindu
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society seems impossible, given the state of today’s Hindus, but Shivaji faced a much worse
situation when he dreamed of establishing a Hindu svarajya. Maintaining a strong shakha
with increasing sankhya seems impossible, but Shivaji raised an army from nothing to fight
Aurangzeb and Afzal Khan.
TOPIC: Should Hindus be Open to accept others into it’s fold
(Here are few points to help conduct the charcha. Please feel free to contact by e mail for
further clarification: [email protected] )
----------------------------------------------------------------------------------------------Let us examine this topic from several angles. All these angles are important for
understanding the issue. This is a Charcha topic, so, there may not be a black and white
answer at the end. It certainly will allow every all to have a better understanding of the topic.
There could be more angles than listed below. All angles may not be equally important in a
given situation.
1) Terminology: Are we clear about the meaning of the words used? Is every one in the
group having the same level of understanding?
To have proper Charcha we should be as clear as possible about the following terms used
in the topic title. Clear understanding is the key for proceeding further.
-What do we mean by the word “Hindu” and “its fold”
- What do we mean by the word “open” and “accept”
- What do we mean by the word “others”
2) Philosophical/dharmic angle:
-Does a Hindu-individual have a right or an authority to accept or reject someone “other”
from coming into “Hindu fold”?
-If so, who gave us a right and authority to decide on accepting or rejecting some one?
Or, put it another way, where do the right and authority originate from? And how far that
right or authority go?
-What does Dharma- Shastras say about the issue?
(Same kind of questions can be raised and discussed for an institution/organization.)
- Is it possible to come to a blanket “Yes” or ‘No” answer on this topic? Or will the
answer vary from situation to situation?
3) Political:
-Is it, considering the current global situation, advisable to keep some one out who truly
wants to come to “Hindu fold”? Why is the issue important at this time?
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- How do we make judgment on an individual who wants to come to the hindu fold??
What criteria should be used? How do we make sure he/she is not going to harm Hindu
interests?
- If other religious traditions are using all kinds of means and tactics to convert Hindus,
should not Hindus “accept” at least those who really want to come to “Hindu fold”?
- If a large number of “other people” come back to “hindu fold” in a short time in one
geographic area, what will be the consequences to the society? Could some large group
come to “Hindu fold”, take control of some institutions, play havoc on its traditions, its
scriptures etc and harm Hinduism in a significant way? ( just like Maclay did to education
system?
4) History and tradition:
- What does Hindu history and tradition say about this aspect?
-
Under what conditions have Hindus accepted or rejected others? What were the
social, political or religious/dharmic view points for those historical decisions?
Hindus have been freely changing from one sampradaaya to another sampradaaya
without any stigma, social problems etc. So, should we not allow “others” to come to
“hindu fold” as freely and as easily?
5) Practical:
--What methods/rituals do we have to properly accept some in the “Hindu Fold”? Are
they adequate? Do we need to revise them?
-- What are the specific things practicing Hindus have to do to welcome an “other” who
has become a Hindu? What level of social/religious interactions should be carried out so
he/she does not feel discriminated or traetd differently?
-- Do we have means to prevent any one “other” who wants to declare himself a Hindu?
TOPIC: Defamation of Gods
The purpose of this churcha session is to raise awareness about various incidents of
defamation and discuss how we should respond to them. Discuss the pros and cons of each
approach and what every one thinks as the most effective and practical approach.
Show some of the cases of defamation. Below are few samples. Visit
http://hindunet.org/ahad/ for more cases.
Lord Ganesha on Slippers
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The most loved God by Hindus is now printed on slippers.
Yet another insult to 1 billion Hindu sentiments and the Great
Hindu religion.
American Eagle Outfitters, a clothing retail chain in North
America had taken the turn to insult Hindus by marketing
slippers with Lord Ganesha on its soles.
There has been a Hindu outcry, but not appology has yet been
given to any Hindu organisations.
We request you to take some positive and peaceful action.
You can call or write to:
1-888-232-4535 – AE Customer Service (24 hours a day)
American Eagle Outfitters 150 Thorn Hill Drive Warrendale,
PA 15086
website www.ae.com
NASDAQ Symbol: AEOS
Beloved Lord Rama on tissues (2002-2003)
Hindus in UK are disgusted and angered to find their
favourite God Rama found printed on Sniff Tissues.
Another mockery made out of Hindus and Hindu
Dharma!
The Tissues are produced by a German company called
Paper Products Design, and were sold at the Victoria &
Albert Museum in London.
After complaints from Hindu Human Rights and
concerned British Hindu citizens, the V&A museum has
stopped the sale of these tissues.
Although a public appology to Hindus has been denied
as " not many Sniff Tissues were sold", the management
at the museum has confirmed that "selling of the tissue
with a God on it was indeed a big mistake ". These
comments do not really satisfy one million Hindus in
UK (and 1 billion worldwide).
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Please express your concerns and complaints to :
Sniff Tissues
Paper Products Design
GmbH
V&A Museum
Am Hambuch 4
160 Brompton Road, SW7
D-53340
UK
Meckenheim
web:
www.vandashop.co.uk
email:
[email protected]
Germany
V&A Enterprise
Tel: 3902225993511
Times of India News Offends Hindus on MahaShivaratri Festival
Times of India News insults Hindus by defacing the holy
image of God Shiva. Description as this " He's
comfortable with 'if you've got it, flaunt it'; he can swim
with the sharks, and still find place in his heart for the
littlest minnow. He wears the suit of divinity lightly. Yes,
Mahadev is a maha-dude. " is highly offensive to Hindus.
Calling Lord Shiva as " He's hot, he is Indian Idol No 1"
Protest against Gods appearing on French Shoes
Despite our campaign last year against the use of images of
Hindu deities on underwear garments, it has come to our
attention that once again another company here in the West
is producing and marketing similar products which are both
degrading and offensive to Hindus. Minelli, a France-based
shoes retailer, has chosen to use sacred images of Lord
Ram, venerated by millions of Hindus the world over, to
sell its designer shoes. This is in spite of our well known
campaign to highlight how such trivialisation of Hinduism leads directly and indirectly to the
abuse of Hindus the world over. Such ignorance leads us to believe that this same
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organisation is probably both indifferent and apathetic to the immense suffering of Hindus:
the ethnic cleansing they have suffered in Pakistan, Kashmir and Bangladesh, and the
discrimination they suffer at the hands of Minelli’s very own fellow Europeans. Indeed
sometimes Western firms seem totally devoid of all understanding when it comes to the
oldest civilisation on the planet.
For this reason we ask Minelli to respectfully withdraw the offending products and issue an
immediate apology.
HHR also requests all Hindus to contact Minelli to make their feelings known on this
subject.
According to their website, Minelli can be contacted as the details below:
Siège social Minelli
155, rue du Dirigeable - Z.I. Les Paluds
13685 AUBAGNE Cedex - FRANCE
Tél. : (33) 4 42 84 33 50
Fax : (33) 4 42 70 45 20
Mail: [email protected]
Hindus Outraged at
Images of Gods and Goddesses on Shoes
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A shoe marketing and distribution firm based in California, Fortune Dynamic has begun
marketing shoes with pictures of Gods and Goddesses imprinted on them.
AHAD representative has visited Fortune Dynamic and seen the shoes being sold
personally. However, subsequently, when AHAD called up Fortune Dynamic, we were told
that the shoes were manufactured over a year ago and no longer sold.
TOPIC: The concept Sangh-inspired organizations and Shri Guruji’s guidance to the
Karyakartas
Note: Please read Chapter 16 of the book, “Sri Guruji, Pioneer of new era” to find more
material on this topic.
Dharma as the basis for national reconstruction
Shri Guruji firmly believed that in every field of national life, the concept of Hindutva alone
could furnish a sound basis for inculcating all the beneficial human values of life. It is only
on this foundation that the nation could lead a life of self-respect and discover its inherent
strength. During the lifetime of P.P.Doctorji, hardly any one conceived as to how the simple
technique of Shakha could transform the canvas of national life. It was Shri Guruji’s genius,
firmly rooted in Hindu thought, which facilitated the unfolding of Sangh work in many
dimensions of national life. While Guruji sent many Karyakartas to start organizations in
different walks of social life, he ensured that the character of Sangh itself did not change and
the singular focus of ‘karyakarta nirman’(Developing Karyakartas) was not lost in Sangh work.
In this approach, Sangh never sought domination or control of other organizations and at
the same time did not let any other organization or field of activity to exercise influence or
control over Sangh. The only expectation was that every Swayamsevak should infuse his life
with Sangh’s ideology and stick to its moorings as the basic source of his strength. Wherever
a Swayamsevak goes, he should build up a circle of friends and inculcate the Sangh’s
ideology forever in them also.
Shri Guruji expressed this on various occasions. He said, “Such a big country-wide
organization had not been built merely for engaging little children in games. We certainly
have a specific purpose behind it. We want to make an impact of the Sangh’s nationalistic
ideology on every aspect of the nation’s life, and we have never hidden this purpose.” In his
speech at Sindi (1954), he had dwelt on the supreme importance of the Shakha technique
and its relationship with various new activities, and firmly stated that the Shakha was a
complete system in itself. Following is the substance of his speech:
“During the past some years a few additional activities have been started along with the
Sangh work. For instance, some newspapers, schools, dispensaries etc. have been started by
Swayamsevaks. This has not been done for business purposes. These are either instruments
for propagating the cause of the Sangh or complementary activities. Social service projects
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have also been launched at a number of places. The question arises, why all these new
activities ? Has it been undertaken because of a feeling that the work being done in the form
of the daily Shakha lacks something? I would state by way of a fundamental premise that
Sangh work is independent and complete in itself and so we do not need these activities
as if to make it more complete. There is no need to put forward any new argument for
supporting this basic approach of Sangh.
Why enter new fields ?
“But then the question arises, why this entry into new fields? Fact is we want the
ideological domination of Sangh in all fields of our national life. These activities have not
been undertaken through a sense of defeat or for making up any deficiency in Sangh work.
This is our Hindu Nation, our aim is not only its protection and preservation but also
its expansion and evolution. The Swayamsevaks sent into different fields are our soldiers
sent to conquer those fields. Every such Swayamsevak has to keep living contact with the
daily work of the Sangh, present a new ideal in every walk of life, and fulfill the wider goal of
the cause in his specific sphere of work.
Relationship of these workers with Sangh
“People also ask, what will be the relationship of these workers with the Sangh? Clearly,
we have sent them into these various activities to conquer them on the strength of our
ideology and their personal integrity and character. They should act as the ambassadors
stationed in a foreign country are expected to do. He neither marries and settles down there,
nor does he sever his connection with his own country. Rather, he seeks to make an impact
of his country’s ideals on that country and promote his country’s interests. He represents his
mother country, so he is vigilant about not creating any kind of adverse impression about it.”
“So also there must be no interruption in their daily Sangh work for all such workers.
Outside the Sangh work one may play the leader’s role, but he must not lose the capacity to
carry on the Shakha’s daily work of daksha and arama. As a Swayamsevak, he should be
willing to perform the smallest daily chore of the Sangh without questioning. That is the very
basic substratum of our life as a Swayamsevak. However much we may get busy with other
work we should not sever our connection with the Sangh. Rather, we should see how much
Sangh work has expanded through our participation in various other activities. Whenever we
are, our life if dedicated to our mother organization, and the more we work to strengthen it
the more successful we would be in creating an impact of our ideals in all such fields of life
also. This is our life’s mission, and the Shakha is at the root of it. If the Shakha is
there, then everything else can be achieved.
Guidance to Karyakartas in various fields
Shri Guruji had the necessary insight to provide perceptive comprehensive guidance to
workers engaged in all such diverse activities. He was also exceptionally knowledgeable in
many such fields.
The Labour Field
Let us take the field of labour. In 1950, Shri Dattopant Thengadi, a Sangh pracharak,
had joined the INTUC(Trade Union with communist ideology). He has summarized the
guidance that he received at that time and also from time to time from Shri Guruji in this
field as follows:
1. Make a comparative study of the thoughts of Mahatma Gandhi and of Marx on trade
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2.
3.
4.
5.
union movements. Work and study should go together hand in hand. While it is
necessary to keep your mental balance it is also necessary to keep up your study.
Also study the methodology of the Communist trade unions.
During traveling for the work stay with a labour colleague. Make this a practice. If we
don’t live with the poor and know their actual living conditions we cannot become
mentally one with them. Mere book learning will be of no avail in this respect.
You have been elected to the General Council of INTUC as a representative of 30,000
Manganese labourers. Now give me a straight and truthful answer to one question: Do
you love these thirty thousand laborers as much as your mother loves you?
While working for the Weaver’s Congress let not the motive of political gains or the
attidute of bargaining even so much as touch your heart. While expanding your area of
contacts your sole aim must be to educate yourself about the weavers’ problems.
Consider the weaver community as an economic entity. He may be an uppercaste
Hindu, a Harijan or a Muslim-never think of his caste or creed. Think and work within
the orbit of the weaver and his problems.
This is a representative example of Shri Guruji’s guidance on what type of
representatives are necessary and what kind of discipline and character are needed while
entering a new field of activity.
Please read Chapter 16 in “Shri Guruji, a Pioneer of new era” to find how Shri Guruji guided
karyakartas in various other fields.
Relationship between Sangh and other organizations
Once, while explaining the relationship between the various national activities and the
Sangh, he quoted some shlokas from the Gita. His understanding of all these activities were
at a deeper spiritual level than what meets the eye.
Mayaa tatamidam sarvam jagadavyaktamurtinaa
Matsthaani sarvabhutani na chaaham teshwawasthitah | (Gita, Chapter 9)
All this is permeated by me in my unmanifest aspect (as ice by water) and all beings
abide in the idea within Me. Therefore, really speaking, I am not in them.
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Geet
CHALO JALAAYE DEEP VAHAAN
(calaao jalaayaoM dIp vaha^M)
calaao jalaayaoM dIp vaha^M jaha^M ABaI BaI AMQaora hO || Qaù ||
chalo jalaaye deep vahaaň, jahaaň abhee bhee andheraa hai
svaOracaarI mau> ivaharI yauvajana Kayao zaokr Aaja
maO AaOr maora vya>I koMid`t ivacaar mana mao krta raja
naYT Ba`YT pirvaar tM~ nao Dalaa Aba yaha^M Dora hO || 1 ||
svairaachaaree mukta vihaaree, yuvajana khaaye Thokar aaj
mai aur meraa vyaktee-kendrit, vichaar mana me karataa raaj
nashTa-bhrashTa parivaar-tantra ne, Daalaa aba yahaaň Deraa hai
saujalaa sauflaa QartI maa^M kao maanava pSauAaoM nao laUTa
pRqvaI maa^M hma baccao ]sako ikyaa Baava yah saba JaUza
BaaOitkta kI ivaYavaolaa nao AiKla ivaSva kao Gaora hO || 2 ||
nahI DroMgao nahI $koMgao baZto jaayao Aagao hma
pirvat-na kI pavana Aa^MQaI laakr hI hma laoMgao dma
saMGa Sa>I ko $p mao doKao Aba hao rha savaora hO || 3 ||
sujalaa suphalaa dharatee maa ko manav-pashuone looTaa
prithvee maa ham bacche usake kiyaa bhaava yaha saba jhooTha
bhautikataa kee vishavelaa ne akhila vishva ko gheraa hai
nahee Darenge nahee rukenge baDhate jaaye aage ham
parivartan kee paavan aandhee laakar hee ham lenge dam
sangh shakti ke roop me dekho aba ho rahaa saveraa hai
Subhaashitam
qÉlÉÍxÉ uÉcÉÍxÉ MüÉrÉå mÉÑhrÉmÉÏrÉÑwÉmÉÔhÉÉïÎx§ÉpÉÑuÉlÉqÉÑmÉMüÉU´ÉåÍhÉÍpÉÈ mÉëÏhÉrÉliÉÈ |
mÉUaÉÑhÉmÉUqÉÉhÉÔlÉç mÉuÉïiÉÏM×üirÉ ÌlÉirÉqÉç
ÌlÉeÉWØûÌS ÌuÉMüxÉliÉ xÉÎliÉxÉliÉÈ ÌMürÉliÉÈ ||
Manasi vachasi kaaye puNya pIyoosha poorNah
Tribhuvanamupakaara shreNibhih prInayantah |
paraguNaparamaaNoon parvatiikritya nityam
nijahridi vikasantah santi santah kiyantah |
Filled with the pious nectar in thoughts, words, and action; pleasing all the three worlds
by their several acts of kindness on others; expand as much bigger the very small virtues
of others, as always, thereby causing the advancement of their virtues -- how many such
saintly persons are there?
Amrita vachan
Our brethren abroad will have to bring about a total transformation in their thoughts and lifestyles if they have to lead a happier, richer and more honored life abroad and also make the
image of Bharat shine brighter in those countries. The supreme conviction that we are a great
people charged with a World Mission, should be ever vibrant in our hearts; that a sacred duty
and trust is cast upon us of bringing home to the entire humanity the sublime truths embedded
in our Dharma, and that the various ills and challenges being faced by it could be met
successfully on the basis of the all-comprehensive scientific yet spiritual outlook of Hindu
Dharma.
- Param Pujaniya Shri Guruji
www.hssus.org
29
Meaning of Geet (Chalo Jalaye Deep)
Let us light lamps where there is darkness still.
Directionless and reckless youngsters are faltering and failing. Selfishness has taken over. ‘I’ and
‘mine’ are the words ruling the minds of the people. Family values are receding.
The beast within the human beings has exploited the bountiful Mother Earth. Relationship with
the Earth as our mother seems meaningless. Such self-destructive materialistic thoughts are
looming large over the whole world.
But, we are neither scared nor will we give up. We will forge ahead and rest only when we bring
about a noble mental revolution. Look! Our organized strength is already showing the light.
www.hssus.org

Baudhik Yojana for April-May-June 2006

Transcription

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