.
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. 1939
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Published for HI~DV TEMPLE 01<' TOLEDO
by Dr. KewaJ K. Mabajan
EDITORIAL
BOARD
MARKETING
BOARD
She Jagdish Patel
She Ratilal Patel
She Ravi Hedge.
She Narendra Kathuria
Dr. (Mrs.) Jyoti Chakravarty
Mrs. lIa Mehta
Mrs. Bindu Mistry
Dr. Kewal K. Mabajan
FRONT COVER DESIGN
Mrs. lIa Mehta
t
HINDU TEMPLE
& HERITAGE HALL
INAUGURATION
COMMEMORATIO~ ISSUE
PREFACE
It has been my pleasure and privilege to work with the Inauguration Committee. Editorial Board. Marketing Board,
authors of various articles. sponsors, and advertisers who have
contributed to the successful completion of this project. Dr. Om
Sharma. Dr. Gunwant Mehta. and my wife Neerja have helped
by providing the support and encouragement to keep this project on course. Alan Grover at Oregon Printing Press has been
very helpful in putting the pieces together. J want to thank them
all wholeheartedly.
This commemorative Issue has articles on the facts and
figuires, history and background of the struggles involved in
obtaining the reality of our dream of a Hindu Temple and
Heritage Hall. I am proud of all the members of the community who have served the Temple with "TOlna, Mana. and Dhana"
(Body. Soul. and Money) My congratulations to them for their
selfless dedicated service and contributions.
There are many articles on Indian religions and philosophy.
A few of the articles also explain some' of the diverse facets
of the Hindu way of life.
The article
the views and
growing into
articles arc a
by Dewesh Aggarwal and Shaily Matani project
special situ allons faced by our children. who arc
responsible adult Indian Americans. These two
must-read for parents and children alike.
Several of the articles try to give a glimpse of the rich
literature and scnptures of the Hindu religion. We also have
beautiful write-ups on the dieties installed at the Hindu Temple
and of their significance. We have tried to include some of the
prayers and their significance. We had a lot of Ideas but time
and resources were limited. Hopefully. in the future. we will
be able to put them into print.
I am really proud of all the local talented writers who have
shown a lot of enthusiasm and hard work to put these articles
together on rather short notice. I also want to thank the authors
of the articles which are not written locally. We have
acknowledged the source wherever possible.
Finally. my special thanks 10 Jyoti Chakravarty, Ila Mahta.
and Hindu Mistry for their excellent editorial work. The contributions of Jagdish Patel. Ratilal Patel. Ravi Hegdc, and
Narender Kathuria in lining up sponsors and advertisers made
this project self-sufficient and contributed some to the Temple.
Hope that you enjoy reading this souvenir issue.
With regards,
K..~~.I{~
Kcwal K. Mahajan
1
PRATISTA CEREMONY
TO THE TEMPLE
Dear HoI)' Souls and de\OICeS of the Supreme
SpJrJI:
As Hindus. we worship the one God who took millions of
forms to protect and preserve the universe. To worship to God.
we (an observe different yoga~ like: Raja. Jnana. Karma. Hatha.
or Bhakti to fulfill our natural and spiritual needs as mankind.
Human Janma i~ very holy and is the last birth 10 reach the
goal which IS libcranon or mcrgmg 10 God. Aham
Brahrnasmi teaches us II) realize the Supreme Brahman within
us. To do thai we need to have a devotional process and a center
for our worship. That is this Temple.
ultimate
Temple. Mandir, Dcvalaya an: a IJ the same. when: the sanelit) w ill be there 10 get more concentration and direct blessings
from the God. The Pratista means installation of dictics. It will
create universal peace and harmony to the mother earth and
everybody will live peacefully with prosperity.
Those who build a place for worship arc blessed with peace
and prosperity. For a community. a Temple installation is very
important. nul only for the people who built II but also II uplifts
the past and the future generations and ancestors.
The importance of idols in Hinduism and worshipping them
is til transfer our meditation from the .. Sagun" God to the
"Nirgun " God within us.
The Temple should have acti v incs and programs tor adults,
as well as children. We have 10 teach our children our religion
and the ways to practice it. To achiev e that we have 10 practice
il and have their participation
in various festivities and
ct'remonlc~ .
\1ay our Supreme God enlighten
and fulfill our mission.
us and bless us with courage
OM SHA~TI. SHAr-;TI. SH:\~IITI!
h~ Janakiruma
Sastryji.
Rhar"!I~'a Temple.
Tmy. Michigan
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(1932 - 1983)
DR. NALLAN CHARl
Dr. Nallan Chari was the founding member and first president of the Hindu Temple as well as of the India Association
of Greater Toledo. Dr. Chari was a Chemical Engineer in charge
of D,wens-IIIinois Systems Management for the Forest Products
division. He authored more than 90 technical publications and
held over 20 U. S. Patents on items in world wide usc. In the
1960's, Dr. Chari became an ordained Hindu priest in order
to better serve the religion and community that he so dearly
loved. Dr. Chari was one of the first Indians to reside in Toledo.
Credit goes to hi.m for initiating Indian cultural panicipation
in the International festival. Dr. Chari was the first Indian to
hold the post of President of the Institute Board of Directors
(1978-80). In recognition of his professional, cultural, and social
contributions to the U.S., he was given the prestigious "Key
to the Golden Door" award in 1982. His presence will always
be felt and his ideals and morals will always guide us.
A ARTI
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OM JAYA JAGDISH HARE, SWAMI JAYA JAGDISH HARE!
BHAKTA JANAN KE SANKATs KSHAN MEN DUR KARE! OMJO DHYAVE PHAL PAVE, DUKH VINASHE MAN KA.!
SUKH SAMPATI GHAR AV~,- r(ASHTA MITE TAN KA! OMMAT PITA TUM MER~, :;~9_
S~N- .GAHUN
KISKI!
"~"TUM BIN AUR NA nUJA, ASH KAR~ON KISKI! OM\.,
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TUM POORA~ PARAMATMA, TUM Ar'nARVAMI!
PAR BHAHMA PARMESHWER, TUM'SA.BAKE SWAMI! OM-
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TUM KARUNA
SAGAR, TUM PAL~'KARTA!
MAIN SEVAK TUM SWAMI, KRIPAfKARO BHARTA! OM;- ~ -" d
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TUM HO IiK AGOCHAR, SABAKIf'P~~
PATi(";KIS BIDHI MILUN DAVAMAVA, TUMKO MAIN'1(UMTI!
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DEEN BANDflu DUKH HARTA, TUM RAKSHAK IIERE!
KARUNA H~"TA BADHAO, SHARAN PAllA TItIl~! OM'"
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SURI SATVA NARAYAN SWAMI KI, ARATI JO KO & NAR GAVE!
KAHAT SHIVA NAND SWAMI, VANCHIT PHUL PAVE! OM..
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Calligraphy
by
Preeri J aggi
MESSAGE ."ROM THE CHAIRMAN
OF THE BOARD OF TRUSTEES
The unique strength of Hinduism is in its flexibility and diversuy: reaching an honest way of life to the ultimate gIla I of irnmortality "Moksha ". The temples help the visual perception
with enthused determination
of worship. God is every where
in every form. Practicing patience. forgiveness. perseverance
and tolerance is an integral pari of becoming a Hindu - it better
human being. Equal respect for all religions with co-existence
and freedom from all religious fanaticivm arc the basics of
Hinduism.
With the inauguration of the Hindu Temple of Toledo. we
arc marching ahead with a divine leal to a new era. to the birth
of a new decade. towards the sunrise of another century. The
temple stands reflecting the pride. patience. determination and
commitment of the entire Indian community in this part of North
America.
Now we must educate our children the true values of Hinduism with the teachings of Vedas. Rarnayana and Bhagwat
Gccta. Let us color our minds with the different vibrant facets
of our religion now th"t the temple is here we need discipline
and even more commitment to preserve it. Wc must continue
to enrich the next generations
with our ethnic and cultural
heritage We have to work harder to keep the sense of pride
in our children. The maintenance of the existing building, improvements, and completing the unfinished parts of phase I of
construction and further expansion of forthcoming projects will
only be accomplished
by long term financial commitment by
each & everyone. We invite all the members of our great community to join hands with us. Please join us if you have not
done ~O. this is your temple. In the end. my sincerest gratitude
to all of you for your Invaluable help with time & money in
the construction of this temple.
Om P. Sharma
HINDU TEMPLE
& HERITAGE HALL
WORKING COMMITTEES
EXEClTIVE
COM:\llTTEE:
Mehta. President.
Kulbushan Gupta. Vice President
Rohit Trivedi, Secretary
Kusum Hcgdc, Treasurer
Ita Mehta. Committee Coordinator
Kewal Mahajan. President Elect
Gunvant
865-2727
882-6732
882-0008
882-0008
865-2727
HISTORY A~D LIBRARY:
Patel, Chairperson
" .. ,., ,885-4286
841-5825
882-6732
CO:\f:\flT~ITY CARE:
Sumitra
Reddy,
Chairperson
841-8235
Bhawna Bhatia I Divya Shah
Chhaya
Madhao
Karche. Chairperson
Pirambar Somani
PatH I Vicka Jaggi
882-0152
MONTHLY ROOK CLUB/ DISCUSSION:
Thekdi,
Chairperson
Mirmal Bhargava / Manogna
Supriya & Jyoti Chakravarty
Surendra & Aruna Matani
Arvind
HOSPIT ALiTY COMMlTIEE:
865-4491
882-4030
:
Sampat
885-1949
H41-2024
,
885-1949
BUILDING AND MAINTE~A~CE COMMITIEE:
841-5501
Raju Shah. Chairperson
Om Sharma I Ajit Pai
Ajit Jaggi I Pankaj Patel
Gunvant Mehta I Supriya
Lakshrnanrao
Bhandaru
FUNDRAISING COMMITTEE:
865-2130
865-4020
Chakravarry
YOUTH CA\fP:
CU. TURAL CO~ll\nTTEE:
6
_
Mehta,
Shilpa Shah
Supriya Chakravarty
RELIGIOUS COMMITIEE:
Mani Chari. Chairperson
Pallavi Patel, Chairperson
Deepa Dasani
Chairperson
Chairperson
Preen Jaggi I Rahul Chakravarty
Jesal Patel / Dewcsh Agarwal
Minal
PHOTOGRAPHY:
Jyoti Chakravarty,
Editor
Bindu Mistry, Co-Editor
Ila Mehta, Co-f.ditor
Raj Bhatia. Chairperson
Arun Patel I Kowal Mahajan
Lcena Jhunjhunwala
Sejal Mistry.
Chandrakant
Shilpa Shah
I1a Mehta
.JAGRITI COMMITIEE:
Mukta Ullal, Chairperson
Hema Patel
:
Kamlesh Kwatra
Manjula Thckdi
Meena Gupta
:
YOUTH ACTIVITIES:
382-0566
885-4286
Lakshrnanrao
Bhandaru,
Chairperson,.".,.".".,.,
Arvind Thekdi / Mani Chari
Pallavi Patel
.841-4404
HINDU TEMPLE OF TOLEDO
HINDU TEMPLE OF TOLEDO
Board of Trustees
Om P. Sharma - Chairman
Shirish Shah - Vice Chairman
Ajit Pai - Secretary
PRE..~IDEi\T
1YH 1182
19S3
IY8.t
Executive Committee
Dr. L. Bhandaru
Dr. Raj Bhatia
Dr. K. Gupta
Dr. K. K. Hegde
Dr. K. K. Mahajan
Dr. G. Mehta - President
Mrs. I1a Mehta
Mrs. Lsha Mohan
1985
1986
1987
lYHH
191N
1990
Nallan Chari
Raj Bhatia
Raju Shah
Om Sharma
Aii! Jaggl
Supnya Chakravarty
Lakshrnan Bhandaru
Gunwant Mahra
Kewal K. \1J.hajan
(President Elect)
CHAIK\IA'.
ROARD 01' TKlSTEES
Kowal K. Mahajan
Raj Bhatia
Usha Mohan
Kushala Hedge
Ajit Pai
Raju Shah
Om Sharma
Dr. RaJu Shah
Dr. Rashesh Shah
Dr. P. Somani
Members
Dr. V. Adappa
Dr. R. Agarwal
Dr. C. Bhat
Dr. R. Bhat
Dr. Bhawana Bhatia
Dr. L. Chablani
Dr. Jyoti Chakravarty
Dr. Supriya Chakravarty
Dr. H. Dasani
Mrs. Manju Gupta
Mr. Ravi Hegde
Mrs. L. Jhunjhunwala
Dr. Vijay Mahajan
Dr. Ajay Mahajan
Dr. Arun Patel
Dr. S. Purewal
Dr. S. Purohit
Dr. Karn Sehgal
Mrs. Mrinalini Sehgal
Dr. Rama Shah
Dr. Rajni Sharma
Dr. Satish Sood
Dr. K. C. Tamirisa
INAUGURATION COMMITTEE
CO-CHAIR\1El'
Dr. G. B. \1chta
Dr. Om Sharma
ltEMHERS
Dr. Bhandaru l.aksman
Dr. Bhatia Raj
Dr. Chakravarty Supriya
Dr. Gupta Kulbushan
Dr. Hegde Kaushal
Mrs. Hcgde Kusurn
Mr. Jaggi Alit
~Ir~. Mohan Usha
Dr. Mahajan Kcwal
Dr. Pai Ajll
Dr. Shah Raju
Dr. Shah Shrish
!\ir. Tmcdi
Rohit
7
HINDU TEMPLE
&
HERITAGE HALL
-OBJECTIVESThe objectives
of the Temple
shall he:
A) To provide a place of spiritual worship tor believers of Hindu
Philosophy and religion.
B) To promote
the religious activities and festivals among Hindus and disseminate the Hindu religion and culture among
others.
C) To impart the knowledge of Hindu religion to the Hindu
community and the children of Hindu origin and others interested
D}
in it.
To conduct religious. cultural and ceremonial
weddings. thread ceremony. etc.)
..ictivitics (e. g.
E) To enhance the Indian heritage and promote Indian culture.
F) To provide humanitarian services for people ofall races and
culture. here at horne and in India as well as anywhere in
the world.
HINDU TEMPLE & HERITAGE
HALL, DREAl\1 COMES TRUE
Ry Dr. Ruju S. Shah
"TIll:
F'VTlRt:.'CREA nON IS A BIG FA.\1IL
"VASt,;DHEV
G) Construction
library.
of the study center consisting of auditorium.
kitchen and other facilities.
v::
Kl:n:MBAKAM"
I have been involved
in the Hindu Temple activircs ..ince its
inception. I remember in the earlier years there were those who
wanted a cultural center. and there were those who wanted a
temple Today that dream has been realized by having a Hindu
Temple and Heritage Hall. We have proven that the Hindus in
Toledo. Ohio can remain united and achieve the heights
unimaginable
by a ~ing.le individual.
Many times we say we are Gujaratis. Punjabics. South Indians. or Maharashtrians. we are. but once wc arc involved inthe temple activity we are Hindus. This kind of thinking allows
us to channel our energies in one direction.
TREE OF LIFE
To honour the donations of funds to Hindu Temple &
Heritage Hall - a "Tree Of Life" replica will he placed at the
entrance of thc temple.
Following
ferent pans
donations
qualify for names to be mscribed
of the "SANJlV~I"
Foundation
Stone
Fruit
.
Leaf ...... " ........
...............................
\9!N
reserve
on dif-
tree.
..... S 10.000.00
...... $ 5.000 00
S 2,000.00
will he the last year for accummulativc
the aho\ l' slots.
donations
to
We need donations to cnmplelc the projcct. All donations big
& small arc greatly appreciatcd & needcd. To hccnme a memher
of the tc:mpl~ $250.00 is the mitial donation required.
Pka~c contact
CllmmillC:t!.
8
me or any other member
RJj K. Shalla
f'hairlllan.
Fund Rai~ing Committee
of fund
RaIsing
As we enter the 1990's we will become more actively involved
in the Hindu Temple activities - striving 0Il1 only for unity. out
prayer and camaraderie.
We will pledge to keep alive the contacts With each other.
we WIll take mrercst in each others well being. and we will help
each other actively. We will also be actively involved in contributing to our A merican society. and this cnumry as well as
our motherland
India.
We must maintain what we have built. that i~ our temple.
As a unified family we must contribute towards maintenance
either hy donting timc, monc:,Y, or ix)th. This task will nI)l be
difficult.
Let us give throught and thanks tn our lami Iir:s and the many
fric:nds we havc lllade in our communlllCs for Iheir contributions toward our achievements.
Let us all look fllrward not only to 10lllorrow hut 10 thc future of this gwwin!! Hindu
community
HINDU TEMPLE OF TOLEDO
THE MILESTONES OF PROGRESS
BY
OM P. SHARMA
In the early sixties. there was only a handful of Indians sertled in the Toledo area. Twenty five years ago, the India Associalion of Toledo (IA T) was established to fulfill the ethnic and
cultural needs of our community and 10 assimilate in the
mainstream of diversified American society. Since its inception IAT has remained a solid force of unity and has enriched
the Toledo area with our cultural heritage.
From time 10 time, the Idea to build an Indian cultural center
had popped up. bUI it was given serious consideration in 1979-80
when IAT President Chandrakant Patel set up a steering comnuuec to do a feasibility study. In the early 80·s. with the cultural
growth of our children. we were repeatedly asked . 'Who are
we", What is Hinduism", Where is our church?". It was evident that a Hindu Temple needed to be built for our identity
and the fulfillment of our spiritual and religious needs.
On Dec. 4, 1981. five of us met at Ajit Jaggi's residence and
committed to the idea of building a Hindu Temple. A day later.
a steering committee report was presented and voted on at the
JAT meeting. Dr, Kcwal Mahajan (I AT President) suggested
that a separate body would have to be created because of the
secular nonreligious constitution of the lAT.
The temple is a fully tax exempt. non profit organization. The
building of the temple. with the involvement of the entire community and financial solvency. needed organized, serious commitment. The Board of Trustees guides the general tonc of temple operations. Two Board of Trustees members arc elected each
year from the general body. In addition. any individual who
has donated over $10.000 is also a member of the Board. The
Board has a chairman. vice chairman. secretary and a 13
member working committee. In addition. there arc finance. constitution & by laws. building & maintenance and long range
committees.
The elected Executive Committee. with its five members, is
the main force to deal with day to day activities. President of
the Executive Committee has always remained to he the sotc
leader working industriously for the temple. Numerous standing committees arc appointed by the Executive Committee to
assist various activities like religious, cultural. publications,
educational. youth groups and community relations.
Every year, the temple is fortunate to attract many devoted,
talented members who spare no pains in serving the organization. Interrelationships
have remained cordial and their comm itment u nsu rpasscd
CHRO:\QLOGY OF EVEl'TS
In the fall of 1983. we bought 15 acres of prime land (for
$70.(00) on King Road in Sylvania township with the help of
Dr. l..all Singh. Dr. Raj Bhatia always enjoyed giving inspiring, enthusiastic presidential speeches. The next year. in 1984.
Dr. Raju Shah successfully got temple zoning approved without
a SIngle hitch. The old existing building at the temple site was
remodeled for the functions at the temple. One May 22, 1984,
"Havan Yajna" was successfully done as our first heavily attended function.
In 1985 the temple was open every Sunday and one big funclion wa~ held monthly. In the summer of '85, there erupted a
short-lived constitution crisis to delineate the powers of the
general body the Executive Cornrniuce and the Board of
Trustees. Our communities' continued resolve. trust and support reaffirmed our total commitment to our goal. "Jagrity",
our monthly inspirational and informational magazine, started
publishing regularly in 1985.
I
On Dec. 6, 1981. we formally established the Hindu Temple
of Toledo (HTn, Dr. Nalan Chari secured the unique honor
of being the founding president of both the IA T and the HTT.
Right from the onset we were firmly committed to have a
democratic, broad base of the general body and pledged not to
take any' 'hank loan" to avoid continued financial strain on our
community.
In the present decade. we had our ups and downs. We united
in a dignified manner after each problem and sought strenght
from our weaknesses. Year after year. we have been blessed
with a good. hardworking.
honest and dedicated community.
Their continued support and financial commitment arc the only pillars of our temple. In June 1982. Swami Oyanand Sraswati
gave a heartwarming dissertion at our first fund raising dinner.
Perhaps I received the toughest job of collecting the first $25,000
as the first fund raising chairman.
10
Apart from the
in addition to the
diverse ethnic and
more community
religious inspiration. it became evident that
temple we needed a Heritage Hall for our
cultural needs. This resulted in support from
members.
Our Hindu heritage resolve climaxed when epic "Ramayna
was succe ...stully played in 1986 and 87 with a local cast of65
persons under the superb dirccuons of Mrs. lIa Mehta We had
manv cultural events and religious functions. It was highlighted
In 1985 with the blessed visit of Swami Chmmayananda.
Swami
Kcshavdas and varrous other religious dignitanes have visited
us from nrnc (Q 1I1ne.
Our various fund raising chairmen. with their committees.
brought pleasant surprises year after year with their innovative
idea .... Each year usually ended with collecting more than the
set goal. Our fund raising chairmen have always been exceptionally strong personalincs like Arun Patel, Kushal Hegde: Lal
Mohan. Lachu Chablani, Man! Chari. Kcwal Mahajan and Raj
Bhatia. We estimated that we could build a temple (first stage)
with about S3oo.0(JO. In 1985. an Indian architect from Detroit
was retained to build the temple. ThIS idea was subsequently
abandoned with the hope of huilding a bigger temple. Enthus·
ed with newer planning ideas and disappointed with a poor fund
rai~ing drivc In early 1985. Dr. lachu Chablani (fund raising
chairman). Ajil Jaggl (president) and a handful of other members
<.IfIhc fund raising cornmil1ee. wenl In :llmOSI every polential
donor of the commumty in Northwest Ohio.' Considering fund
raisin!! as a personal endeavor. we had our disappointments and
thrills. Every night we saw the IIghl of day with firm pledges.
In aboul 6 weeks. we got pledgc~ of SI50.000. On Oct. 12.
IW!(1 we even organized "Rhoml PUJa" celebrations.
We were
~ooll disappoinlcd 10 ~ee hId price lags over 1.25 million d<.Jllars
fm u 12.000 sq. fl. facility.
On Feb, 21. 1988. the Board authorized the temple 10 act as
general contractor and hired Jiwan Gupta as our construction
manager This route was chosen to have flcxibiluy in our construction. On April 13. (the beginning ofthe Hindu New Year),
1988. ground breaking was done. During the ceremonies. a sort
of time capsule containing copies of ancient scriptures . '4
Vedas
were buried along with the names of family members
of all participat mg members from Northwest Ohio and adjoining Michigan. ThIS auspicious capsule was buried deep in the
foundations of our present temple area hy Dr. Raju Shah's and
Or. H Desanis families. For the last 16 months building commince members have spent hundreds and hundreds of hours with
daily problems and weekly meetings. Myself in 1988 and Dr.
Raju Shah in 1989. as Building Cornminec Chairmen, have tried
to gIve our best to help build this beautiful temple. We Wish
we were able 10 incorporate suggestions from each and every
comruuruty member. Both of us in turn owe everything 10 our
commiuee memtlcrs and above all (0 our community for their
trust in us.
RELIGIOUS
SPI-:CTRUM
Hinduism IS a diversified, tolerant way of beller life. We
helieve In "Karma";
as you sow. so shall you reap. Doing
hone~t work without ulterior selfish rn\ltive~ is an important segment of "PuJa" worship. We hclievc in religious harmony and
respect for all other religions and co-el<.is!ence.
Si" "Murtis"
(statues) of (Iur deities were selected without
any problem hy democratic vote in 1985. These were subsequentl), custom st'ulptured for us and shipped free of cost by
Birla~ from IndIa with the help of Pitamhcr Som<lni. Statue of
lord Garesha has nol yet arrived.
We aho have deity of "Mahavir"
to glorifv Jainism in our
temple. Another significanl ~egn";e;;t of Hinduis:n, .. Arya Smaj"
don't believe in ritualistic Murti Puja. we will he doing "Havna YaJna" every month to <.:h<lntJncient "Vedic Mantras"
;Iround pure flame .. of fire.
In 1987. Supriya Chakravany (pre~idcnt) and Ajlt Pili (chairman of the board) workcd like workaholics 10 get a concIse.
morc financially realistic project OUf resolve 10 havc "no loan~
al any ~'OSI" was mel with occasional challenges. Finally. Mr
Ri('hard Tr<ty. a Toledo archirec! was retained for a 525.000
fcc 10 draw plans for a 8.200 sq. ft facility. He swdled many
tlooks and pit'lUres hy Inu lun IClIlple architects and finally gave
us a great. aUlhcntic architectural
drawmg
Agam we were
disappoInted to gel the hids of $750.000 (with an amazing
$5.000 difference in ~ hids) Dishearrened. we lOOKed for alternatives. ciillllnallons. reductions and delays of certain details
Our building ('ommittee through the years has worked hard
with unending leal. TheIr conlribulions are insumloulllable. Arvind Shah. J Iwan Gupta. Raj Thapar. AJIt Jaggi. Pankal Patel
to natlle a few.
GRAND n~ALE
OF THE fiRST PHASE
With lIlaugural ceremonies August 15-20. 1989, our first
phasc of the Hindu Telllple comple" projet·t is completed. Final
touches of unfinished area will be done in the ensuing months .
.. Prathista" - ceremonial installation of our rciigious deities'
- is w ~ done on thc auspi<.:ious August 19. 1989 with the
religious chantings
Herilage Hall. whi~'h can 'H.'commodate
more than 300 memOcrs presently. will tlc clllcnded back wards
in <.lur se('ond phase to accommodate
our growing needs.
All the memhers of our community Northwest
joining Michigan
(<lkc !!rc~at pride In these
(·eremonies. Each and cveryone of them deserve
this mammoth undertaking. This is Ihc tx.'gJnnlll~
the happy ending our eternal day dream
Ohio and adinauguration
full credit for
ot a new era.
11
CONSTRUCTION
OF HINDU TEMPLE
FACTS AND FIGURES
OF THE HINDU TEMPLE
AND HERITAGE HALL
LOCATI()~:
4336 KING ROAD. SYLVANIA. OHIO 43560
THE HI~DU TEMPLE [S LOCATED ON
THE EAST SIDE OF KING ROAD
BETWEEN SYLVANIA AND BRINT IN
SYLVANIA TOWNSHIP.
ACCESS:
FROM 475. TAKE CENTRAL AVENUE
WEST (EXIT 13) TURN LEFT ON
CENTRAL AVENUE, TURN RIGHT ON
KIl'G ROAD PAST SYLVANIA AVE~UE.
O~ YOUR RIGHT IS THE HINDe
TE~PLE. (TWO AND A HALF MILES
FROM 475-CE~TRAL AVENUE
INTERSECTIOl'. )
LAND SIZE:
1S ACRES OF LAND OWNED BY THE
HINDU TEMPLE. 4 ACRES OCCUPIED
BY CURRENT BUILDING AND
PARKING.
By Dr. Jiwan Gupta
Who would have known five years ago that by August 15.
1989. our small but determined Hindu conununity would be able
to erect such a grand visible structure of our religion. Since
my very arrival in Toledo in 1981. I have always imagined a
place of worship for my family and friends. A place to get
together and strengthen our religious bonds. A place of visible
identity of our religion. A place which could he a landmark and
a center of activities of our cultural heritage. This dream became
true when the ground breaking ceremony was done on April
13. 1988.
It took thousands of hours of hard work from all of us to make
this drcam become a reality. In 1987-88. the Board of Trustees
and Building Committee tried very hard to get a contractor to
construct the Hindu Temple and Heritage H~lJ hilI hide; came
very high. even after cutting down the size of Temple and hall.
There was only one viable alternanvc. to construct the Temple
ourselves. I was appointed as a Construction Manager for the
project.
The construction started with the ground breaking: also an
endless day for me. chasing subcontractors early morning. and
late evenings and nights. My main goal was to complete the
project within our committed budget and provide quality and
keep within specifications. Sometimes it became very hard to
please everyone, as suggestions began pouring in as the project
progressed.
My most difficult task was to motivate the city to provide
us with city water and sewer facilities. II took a tremendous
amount of coordination with the adjoining property owners,
developers. Lucas County. and the city of Sylvania. Finally.
everyone agreed and we tapped OUT water and sewer lines to
city water and sewer lines in June of 1989. The costs of water
and sewer lines was an extra item and the building committee
has to approach the Board for additional funds.
The Temple structure is unique in design. It has both Hindu
as well as American architecture. A dome on an octangle base
with cap provides a bold Hindu architecture. The materials used
to construct the dome were selected to withstand the severe cold
climate in the area.
Inside the dome is a shrine area. where arches were developed
and marble was installed to provide a grand place for God. One
evening I was all alone sitting in the shrine area thinking of the
project and what was next to be done. I felt so much peace in
my heart. I have only felt this feeling of peace and God's
presence at two places in India. Shanti Niketan in Calcutta and
Vishwanath Temple at Banaras Hindu University Campus. I told
to my wife Meena of my feeling and we feel the project will
fulfill our dream and achieve its purpose to strcnghten our heart
LA~I) PURCHASE
1983
ZO~ING:
DATE:
CONDITIONAL ZONING FOR A
RELIGIOUS BUILDING.
DATE OF FIRST HINDU TEMPLE ....UNCTION:
MA Y 22. 1984 IN THE OLD HINDU
TEMPLE
GROUNDBREAKING
CEREMONY:
APIRL 13. 1988
CONSTRUCTION
MA~AGER:
DOCTOR 1. GUPTA WAS APPOINTED
AS CONSTRUCTION MANAGER TO
HELP THE BUILDING COMMITTEE
BUILD THE TEMPLE.
NEW STRUCTURE SITE:
TOTAL FLOOR AREA - X200 SQ. FT.
DIVIDED AS FOLLOWS:
TEMPLE - 1500 SQ. FT.
HERITAGE HALL - 4500 SQ. FT.
CO\iMON AREA - 2200 SQ. FT.
FINANCIAL
GRA'D
Al'iAL YSIS:
LAND COST $67.000.00
CONSTRUCTION COST (APPROXIMA TELY) $675.000.00
OPENI1\G AND DEDICATION:
ACGUST 15-20. 19X9.
PRA TISHTHA
CEREMOl'iY:
AUGUST 19. 1989.
RESPECTFULLY
SUBMITTED BY:
RAJU S. SHAH. M.D.
BUILDING COMMITTEE
CHAIRMAN
13
tolerance
and fellow
feeling
towards
the followers
of other
religions.
HINDUS AND HINDUISM
by Kcwal
When we were in India nobody
is Hinduism?"
K. Mahajan,
M. D.
asked this question
and' 'How do you define Hindus?".
these questions arise in our mind. Hinduism
"What
Neither did
prevailed
all around
us. we could see and feel it and there was no need 10 put it into
words.
However.
often
asked
religion
these questions
by people
do arise in our minds and arc
who arc curious
to know
about
our
and background.
Most liberal definition
freedom allowed
human reason.
statement
This
in Hinduism
is a religion
upon the freedom
creation.
of
of faith and worship.
It allows absolute
and heart with regard
as nature of God. soul.
the absolute
feeling. and will of man.
in matters
of freedom.
reason
himself
to the rational mind of man. Hin-
the freedom of thought.
to the human
reflects
any undue restraint
It allows the widest freedom
Hinduism
catholic
and liberal.
This is the fun-
It docs not condemn those who
deny God as the creator of the world or for that matter any other
beliefs
of Hinduism.
held by the majority.
Everyone
is allowed
to seek truth
his own way. This is one reason that you cannot define Hindus
easily.
As you can sec from the different
quite a contrast.
from absolute
and the spectrum
is "He who calls and considers
is a Hindu".
duism never demands
is extremely
feature
"definitions"
freedom
- there
10 being
is
tied with all
sons of rules. you can pick and choose from these two extremes
WHO IS A HINDU?
a Hindu
Hinduism
damental
freedom
to questions
form of worship.
such
and the goal
in between.
This flexibility is part of the reason
that it is the oldest of all "living" religions.
for at least 50 centuries.
practised
VEDA.
dates
discipline
habits prevalent
of metaphysical
and forms of ritualistic
RIG
doctrines.
modes of
practices
and social
in the Hindu society. there is an essential unifor-
mity in the conception
the world.
has been
VEDA.
3000 B.C.
to about
Despite all the differences
religious
Hinduism
The oldest
of religion
and in the outlook on life and
among all sections of Hindus.
Hinduism
has become
a way of life.
of life.
Hinduism
does not lie in the acceptance
trine. nor in the observance
of worship.
dogmas
11 docs
not force
or forms of worship.
investigate.
enquire.
faiths. various
and cogitate.
relationship
Others
Vedas
self-evident
Most comprehensive
has perfect
tion.
Hindus
and axiomatic
ancestor
given in the Vedas with faith and earnestness.
SRADDHA.
YAJNAS.
PANCHA-MAHA-
Varnashrama-Dharrnas.
the Vedas.
Hinduism
is not born of the teachings
whcih
who
and
follows
the
the Avataras
and
is a Hindu."
that the final emancipation
all means
PITRI-TARPANA
he
he who worships
unlike other religions.
and not through
V ARNASHRAMA-
of God. he who practices
the
Hinduism.
. 'He who
the law of reincarna-
worship.
and existence
terms.
that the
truths."
I have read states:
he who does SANDHYA.
studies
in har-
in more concrete
is he. who believes
definition
VEDAS
the instructions
kinds
places side
and developed
faith in the Law of Karma.
A VA TARA.
DHARMA.
and diverse
with one another.
Tilak said: "A Hindu
contain
particular
to reflect.
all sorts of religious
or Sadhana.
and arc cultured
have tried to define
Lokrnanya
to accept
everybody
Hence.
doc-
rituals or form
have found their honourable
by side within Hinduism
monious
anybody
It allows
forms of worship
of rituals and customs.
of any particular
of some particular
is possible
any other.
of particular
only through
It is only a means
will ultimately
prophets.
docs not dogmatically
assert
its means
lead to the end arc equally
approved.
Hinduism
respect
Hinduism
the beliefs.
is free from
to all religions.
It accepts
and honours
whatever
garb
14
HINDUISM
to an end and
it may
religious
fanaticism.
Hinduism
pays
It does not revile any other religion.
truth ... wherever
put on.
Hindus
it may come from and
arc
known
for their
means the civilization
practices.
dus. It gradually
Aryans
Hinduism
Because
evolved
who sculcd
of the Hindus.
and socia-rcligious
from Vedism.
It consists of
institutions
the Religion
of Hinof ancient
in India.
integrates
a large variety
of heterogenous
clements.
it integrates
a large variety
of heterogenous
clements.
Hinduism constitutes a very complex buy largely continuous
whole. and since it covers the whole of life. it has religious.
social. economic. literary. and artistic aspects. As a religion.
Hinduism is an utterly diverse conglomerate of doctrines. culls,
and ways of life.
The distinction between the level of popular belief and that
of elaborate ritual technique and philosophical speculation is
very marked and attended by many stages of transition and
varieties of coexistence. Primitive magic and fetishs, animal
worship. and belief in demons occur beside. and often combined with the worship of more or less personal gods. as do
mysticism. asceticism. and abstract and profound theological
systems or esoteric doctrines. For example. worship of female
local deities does not. in the same milieu. exclude the belief
in pan-Indian higher gods or even in a single High God. Such
deities are also frequently looked upon as manifestations of a
High God.
In principle. Hinduism incorporates all forms of belief and
worship without necessitating the selection or elmination of any.
The Hindu is inclined to revere the divine in every manifestation, whatever it may be. and is doctrinally tolerant. leaving
others ... including both Hindus and non-Hindus ... whatever creed
and worship practices suit them best. A Hindu may embrace
a non-Hindu religion without ceasing to be a Hindu. and since
the Hindu is disposed to think synthetically and to regard other
forms of worship. strange gods. and divergent doctrines as inadequate rather than wrong or objectionable, he tends to believe
that the highest divine powers complement each other for the
well-being of the world and man-kind. Few religious ideas are
considered to be finally irreconcilable.
The core of religion does not even depend on the existence
or nun-existence of God or on whether there is one god or many.
Since religious truth is said to transcend all verbal definition.
it is not conceived in dogmatic terms. Hinduism is, then. both
a civilization and a conglomerate of religions. with neither a
beginning. a founder. nor a central authority, hierarchy. or
organization. Every attempt at a specific definition of Hinduism
has proved unsatisfactory in one way or another. the more so
because the finest Indian scholars of Hinduism. including Hindus themselves, have emphasized different aspects of the whole.
Common characteristics of the Hindu religion are comprised of:
(1) Doctrines of Atman and Brahman
(2) Concepts of Ishta-Dcvata and Trirnurti (Vishnu. Siva,
and Brahma)
(3) Authority of the Veda and the Brahmin
(4) Ahimsa: Respeet for life
(5) Doctrines of Transmigration & Karman
(6) Belief in Gita and 3 paths to salvation - Karma Marga.
Jnana Marga & Bhakti Marga. These arc three paths
for salvation. Eaeh path is suitable depending on the
devotees temperament to achieve the final salvation
(Moksha).
(7) Following the Dharma (law and duties)
Religion for Hindus is mainly a tradition and a heritage. a
way of life and a mode of thought. In practice. il is the right
application of methods of securing welfare in this life and a good
condition in the hereafter.
15
THE CONCEPT OF
KARMA
BY--JYOTICHAKRAVARTY
The concept of Karma is one of the most thought provoking
beliefs of Hinduism. 11has intrigued as well as confused the
western scholars of Hindu religion. Very often it is only half
understood and misconstrued as the cause of passive acceptance
of fate by the Hindu followers.
Karma is the law of action and reaction. which governs the
happenings in lifc. Hindu religion teaches us that each soul shall
reap the effects of its own actions. If we cause others 10 suffer.
then the experience of suffering will come upon us. If we love
and give, we will be loved and given 10. The soul creates us
own destiny through the thought and action of the body.
Karmas are performed by three different ways. (MANO
VACHA KA VA) i.e. Mind. speech and body and each can be
divided into three categories.
-Punya Karma (good deeds)
-Paap Karma (sinful deeds)
-Mishra Karma (mixed deeds)
Noble thoughts of faith, knowledge. and spiritual evolution
etc will cause mental Punya Karma. On the contrary, evil
thoughts of lust, jealosy or revenge. and disrespect to elders.
Vedas and Dharma will evoke mental Paap Karma. An admixrure of these two Kindsof thoughts will cause the Mishra Karma.
Punya Karma of Speech involves such things as recitation of
prayers. holy hymns and words of knowledge ctc. Paap Karma
of Speech. on the other hand involves words of disrespect,
anger. falsehood etc addressed to God or people.
Punya Karma of body includes rituals such as bathing in holy waters, fasting. and prostration before God. Guru or parents.
Paap Karma of body entails causing bodily harm to others.
Bhagwan VedVyas has slated." PAROPAKAR PUNYA VA.
PAAPA YA PARAPEEDANAM'·. Doing good to others at any
of the three levels is Punya. while injuring others at any of the
three levels is Pimp.
With this fundamental knowledge. the Hindu devotees try to
seek a virtuous life through the right thoughts, right speech and
right action. This is called "Dharma", through which we live
in harmony with the whole creation. expressing the higher
qualities of our own divine soul.
There arc three stages of Karma. Prarabdha is what one is
18
born with. as a sum total of favorable and unfavorable acts in
a previous life. This cannot be changed and must be faced. Type
of parents. home environment, physical characteristics at birth
and time of death are all predestined. Sarnchita Karma gives
us personality. tendencies, apnrude and interests all of which
are changeable by improving thoughts and actions doing Punya
Karma. Agami Karma determines the future. It is entirely in
our own hands and of our free will. Man cannot change his past
but can behave rightously in present 10 mould a glorious future.
Hindus believe in Rebirth and Reincarnation. There is no Hell
or Heaven awaiting anybody at the end of the life. Depending
upon the sum total of Punya and Paap Karma, soul passes on
to the next birth till all Karmas are fulfilled. After many lifetimes
when the soul is fully mature in love, wisdom, and the
knowledge of God. it is liberated. freed from the cycles of birth
and death. Life' ultimate goal is not money. not sex. not fame.
and not power. They are necessary and natural but our real purpose on this earth is to transcend the bonds of Karma and attain
liberation (Moksha).
In daily life we encounter many situauons where innocent people seem to suffer unnecessarily, little children develope fatal
diseases or old and feeble get undue hardships. There docs not
seem to be any logical explanation (or this suffering. If you
believe in philosophy of Karma. the misfortunes could be explained as a result of previous Paap Karma, which may even
be from the previous birth. This ideology gives Hindus a deep
understanding and moral courage to face the bad times patiently, instead of fretting and cursing the fate.
Unfortunately, the western thinkers criticize this concept as
causing fatalistic helplessness and passivity. They argue thaI
if the present Kama is beyond our control there is nothing to
do but passively accept the consequences.
But Karma is not Fate. Karma is the creator of Fate. No deed
small or big. good or bad can be without effecr. If the present
is a product of the entire past, then the future is the past modified
in the present. By the very texture of every thought, and by
the quality of every action. we are weaving our own future.
This should give us the positive attitude and incentive 10 good
behaviour in daily life. Karma is the only logical and reasonable
explanation of facts of life and the Justness and Mercy of God.
Essential Principles of Jainism
By Dr. Madhukar Shah
Jains do not invoke the concept of Creator or Supreme Being
to explain the nature of things. Jams believe Ihat life was here
before. is here now and will be there in future. The presence
of human beings IS like an infinitesimal event. transient and inconsequential as a whole.
life of a Jain. Family prayer meetings. discussion groups. \ rsrts
to places of anuqutty, attending to elders and ascetics arc essential reinforcements
to the practice of Jain religion.
Jains conceptualize all matter and subrnauer into living and
nonliving. Amongst the living. they arc categorized according
to the number of faculrics they possess -- touch, smell. speech.
hearing and sight. Human beings arc at the top of this scale by
virtue of the ability 10 reason in addition 10 the above five senses.
Consequently.
Jains believe that human beings are capable of
making a choice between right and wrong. good and bad. needs
and wants, refrain and rejoice etc.
Jains believe that the physical body is only a temporal)' abode
for the soul (the innncr self of all life). The soul IS eternal and
acquires Karma -- good or bad -- according 10 the actions of
the individual. The soul migrates upon death of the physical
body into another lite form dependent on the accumulated type
and amount of Karma. Reduction of Karma and thereby the
liberation of Soul (from this cycle of birth. death and rebirth)
is the essential goal of Jainism.
Human beings arc in a unique position 10 lessen the Karma
by virtue of possessing the ability 10 reason which makes it possible for them to choose between right and wrong. Making of
these choices is the personal code of ethics for the individuals.
Jains an: guided here by the teachings of the revered !..:'1chers
-- the Thirthankaras.
The following simple vows summarize the personal code of
ethics prescribed by the Jain Path for Self-Purification:
1. Non-Violence (Ahimsa)
Not hurt anyone by speech.
action or thought.
2. Truth (Satya)
Speak only the Truth.
3. Non-Stealing (Achaurya)
~ot take anything belonging
to someone
else.
4. Celibacy (Brarnhacharya)
Not lust after earthly pleasure's
5. Non-possessiveness (Aparigraha)
Limiting one's attachment to the worldly
POSSCSSl<>Os
6. Righi Beliefs (Samyakdarshana)
7. Right Knowledge
(Samyakjnana)
8. Right CondUCI (Samyakcharitra)
Through acceptance and constant evaluation be guided by
right beliefs. knowledge and conduct.
9. Forgiveness (Ksharna)
Forgive olhers and ask forgiveness
from them.
Practicc of Ahirnsa. reverence for all life. humility and ,:onstanl scarch for toner peace are the guiding factors in Ihe dai I)'
Pranam
The Hindu Way of Greeting
and Showing
Respect
Ptutuuu in Sanskrit derives from pt« + tuun .. "to bow
down." It is a respectful salutation to the Lord. to a superior.
or 10 an elder. This respect is demonstrated with folded palms.
or by taking the dust of the feet (touching the superior's feet
and then one's own forehead with the right hand or with both
hands). or by prostrating.
The spiritual significance of pnuuun is to surrender physically.
mentally. and intellectually to an embodiment or symbol of the
Higher When one has the firm conviction and faith in the object of one's reverence. one bows down in surrender. One offers one's own sense of importance and ego-prompted
yearnings at the feet of a being who symbolizes something higher
than oneself-be it a parent. a teacher. or the Lord Himself.
Prostration is not merely a physical act of bowing. but IS also
a conscious act of discovering the greater in us and seeking our
identity with it. Turning ourselves to the pure and the noble.
and thereby gathering unto ourselves the very qualities and
greatness of the Higher. is true prostration.
In prostrating. at least two factors must be! present' the lesser
thai prostrates and the Higher at whose feet the prostration is
offered. Within each one of us is the mauer-conditioncd
ego
and the unconditioned Eternal Self. The prostrator is trying to
end the false ego at the altar of the Self-the Supreme. Divine
Essence within.
To detach ourselves from the matter-vehicles is to end our contact With plural it)'. When a prananl is [otal. we awah'n to [he
expeflencc.: of the Infinite. Thus. pr;lnalll signirl~'s surrl'nJc.:r In
una dC\'otion 10 the sub[le. irnpercepllhle Self 10 us. who l'
none other then the Lord HIITlScit'. I J
19
BODY -
MIND -
SOUL
by Dr,
J)
Hasavaraj
On a cold day I didn't have much to do, I was thinking
aimlessly. I wa-, thinking about myself. A simple question carne
to mv mind .. ,"WHO AM I?"
Bhagavan
To millions (If people. Bnsgsvsn IS the name of the Lord,
and epithet famous In the East and West as that of the divine
teacher of the Bh,lga\"J(}gita. "The Song of the Lord." Thc
etymology of this word reveals a much richer meaning than docs
that if lsvuru, a name generally used interchangeably
with
Bhuguve».
Bhagavan is the norninauvc form of hllaj:.H'il(. meaning . 'one
who has bhagJ in abundance." An ancient lexicon defines hhaga
as having six aspects: aisvuryu (overlordship).
virye (power).
yasas (fame). sri (wealth) jnan« (knowledge). and vuiragy»
(dispassion). BlwgilvilO is nne who has all xix of these qualities
In absolute
measure,
Bhugsvun has total ovcrlordship uusvetyu): He is the overseer
of all laws and the giver of all results of acnon, This familiar
definition. based on the etymology of the word lsvsrs, is only
a first approximation
of the glory and power signified by the
word IlhJj!;H'Jn. who is not only the ovcrlord of the universe
but the one havillg absolute power (I'ir),a) to accomplish all
things, As the omnipotent author of creation. He has all famc
(va.',as). Funhermore.
the glories that hring fame to their author
are the wealth ('iri) of the universe, Bhllgavan has :ill wealth
of virtue and ril:hes for He is the very material of which all
is fashioned. the suhstance (If creation as well as its maker,
In knowledge (inana), BhOlgal',1n is the ommscient heing in
whose intelligence the countless details of creation exist even
prior to manifestation,
He not only has all such panicular
knowledge.
but also the knowledge
that He is limitless
Awareness that is the common substratum of all forms of
knowledge,
Because of this knowlc!dge. Ulla~iH',Jn has lotal dispassion or
desirelessness
(v,lIragya),
For one who knows that he is
limitless. nondual existence-awareness-fullness.
the desire to
hecome something more cannot arise, Even simple desires to
!!ain or enjoy objects are not entertained by BII~I.I!;H'iln, because
He knows that He pt.'rvades all as the material "lUse of creation; thai no ()hject or 4uality can he separate from Him: that
even space and tillle cannot limit lIim. for they ilre aspects of
His creation. His dispassion i, absolute,
Thus the word Bhagavan means the overlord of creation who
is endowed with all glory and wealth. who is totally free from
deSires. who is hoth the omnisciem, omnipotcnt and the matcrial
~'ausc (If the entire creation,
22
I dosed my eyes, I didn't think of myself as a body. I look
in the mirror everyday. Am I my body'! \1y body IS a part of
me but not the whole of me. I continue to imagine. :\'1y profession didn't come 10 Illy thoughts, I am a doctor", hut only to
my patients Iam a father" Iam a husband". I am a lot of other
things: Am I just that with the body and the knowledge and the
interaction between people? It still didn't feci like my whole
self. There still W;JS ;1 void, I never thought of a soul before.
Do I have ,I xoul' Is Ihat what I was missing as a void In my
thought as a whole person') Yes. I think so~
[ try to think. once in a while. if my soul is feeling good or
bad, When we sec a person. firsl we sec the body ... how well
they look "how well they dress. Then we observe how well
they talk and how well they behave, All this can he a put-on.
tor the sake of making a good impression, Is it the real person"
Or. we call observe their soul. even If they
good. .cvcn If they do not talk "'CII, , .cvcn if they
sy". we should give respect until we know whether
or had people. It IS no! e,IS) I When we sec a person
do not look
behave clumthey are good
who is dress-
ed inappropriately.
it IS casv to fix our estimate of him to that.
If a person looks beautiful. it is easy Itl he attracted tn them,
MallY tillles they might not he the lIlost heaullful persons when
you get to know them, All of us have experienced this, On the
same token, a person who is intell igenl. .. who is rich .. ,who ha~
power" ,might hc impressivc initially hut might not he the Illosl
friendly. considerate.
and sinccre,
Wc should spend money. til~lC. and etlon 10 improvc our body
for ourself 10 feci plIxI, We should improve our knowledge and
mind, We should also try to improve our s{)ulto feci better and
to gain respect from oursclf. Ilur family. and our friends.
Philosophy. religIOn. and morals arc there for this reason.
When we help a person without anticipating any rewOJrds. our
soul will be happy, When we rcspcl'! a person. in spite of their
appearance. our soul feels g(')(x1,When we help a person In nc.:ed.
our soul feels good. When we sympathize with a person who
is hurting. we l·an Sl'l' our S(lul III our own mind and we begin
to feel our soul and we will not have that v(}id anymore,
Why Many Gods?
The Lord is both the material of everything in creation and
the planner and maker of it all. Since He is the whole creation.
and object can be used 10 worship Him. As we represent a nation by a flag and pay respect to thc nation by saluting the flag.
knowing that it is just a piece of doth, so too. any worship of
the Lord in a single form is worship of the Lord who is all forms.
It is not the form that we worship. hut that all pervasive Lord
who i~ in and through everything in the creation.
In choosing an object to represent the Lord. most people find
it is easiest to think about the Lord in a human form. There
arc I ~ Hindu Puranas, all written in Sanskrit, containing
thousands and thousands of verses describing the glories of
various forms of the Lord, and the ways in which these gods
protect the world from misery and sorrow. The purpose of these
stories is to create an altitude of devotion in our minds so that
we can be blessed by the Lord through our prayers. No god
IS more or less important than another god; all are one Lord
alone. The variety is given so that each person can pick a form
that i~ most appealing to his or her mind.
When I look at the world. I find that anything that is horn
is bound to die. All people and animals are born; they live and
they die. Even a rock has a life span: it was formed once, and
it will eventually crumble into powder, and so can be said to
be dead. Everything in this world is made. goes on for some
time. and then is destroyed. When the Lord is seen as the
Creator. He is called Brabma. When the same Lord sustains
all the created beings, He is called Visnu. And the same Lord
seen as the one who destroys is called Lord Siva. Like this there
are many forms which represent the Lord. When we understand the symbolism of these forms, then worship of the Lord
in these forms becomes meaningful for us.
Om
Of all the mantras (word symbols representing the divine),
the most basic, ill;-encompassing, and powerful is Om. It is a
symbol that represcms the Supreme Reality, Brahman. Thus,
invoking Om is invoking the Supreme.
The chanting of OM brings quiet to the mind. In India, Om
is chanted on all auspicious occasions. Chanting Om has the
effect of channeling the thoughts into ever more quiet patterns
until the mind is so quiet as not to exist at all. In the observation of the silence lies the direct experience that the observer
is other than the mind.
The significance of this sound symbol is manifold. The entire Milndukya Upanj.<;ad is written about the many subtle aspects
of meaning contained in the syllable Om.
Om has been chosen among all known sounds because, in
the words of Swami Vivckananda, "if properly pronounced,
this Om will represent the whole phenomenon of soundproduction, and no other word can do this." Om can be broken
down into the separate sounds A-U-M; these three sounds produced together become Om. A is the sound formed in the back
of the mouth at the root of the tongue and is the first sound that
a baby will learn to utter, no mailer what the baby's native
language. U represents the sounds made in the middle of the
mouth, in the space between the root of the tonque and the lips.
M represents the last sound produced at the front of the mouth
as the lips are closed. Thus all articulate sounds arc aptly
represented by A-U-M. Om.
Om also stand for the four states of consciousness: the waking, dream and deep-sleep states, as well as the fourth state
known as Turiya in which the Self is known. A represents the
waking state, U the dream state, and M the deep-sleep state.
But all three states exist in silence. In chanting Om, Om rises
from, exists in, and dissolves hack into silence. the silence that
follows each chanting of Om is called Amalra Om and represents
the fourth state. that of God-Consciousness. As docs silence.
so Reality remains ever present; from 11 emerge the three states
of consciousness and into it they again merge back. When they
are not manifest. Reality alone is.
Once the sound is appreciated and the mind is filled with its
meaning. Om serves as the very symbol of the state in which
one yearns to abide. To know Brahman is 10 become Brahman.
23
A KALEIDOSCOPE OF RELIGIONS
Taken from portions of .. Truth IS ON!:."; Paths au' MANY".
a publication of Hindui.o;m Toda.'·, Hanamouu/u. HI
CHRISTlAl\ITY
HI:\D{;ISM
• There is one. all-pervasive
manent and transcendent.
Supreme Being who is both imboth Creator and Unrnanifest
Reality.
• All souls arc evolving towards union with God and will
ulrimatclv find Moksha. spiritual knowledge and liberation
from the' otherwise continuous cycle of birth and death.
• Karma is the law of cause and effect by which each individual
creates his own destiny by his thoughts. words and deeds and
the soul reincarnates until all Karmas have been resolved.
• There arc more than one way to achieve the union With God.
but all genuine religious paths arc facets of God's Pure Love
and Light deserving tolerance and understanding.
• Salvation. the merging with God. is attained through either
pure devotion. study and contemplation
of God or selfless
service
to God.
.JAIN ISM
• There exists the spiritual lineage of the twenty-four Tirthankaras (enlightened Godrncn). whom Rishahnath was the
first. and Mahavira the last, all of which should be humbly
shown obeisance to. having taught the Path and reaching the
ultimate goal of Moksha. the total liberation - Nirvana.
• Ahirnsa (non-Violence)
is the highest religion. which means
that one must cease harm to all living-beings
regardless of
the size, directly or indirectly. through mental. physical or
verbal actions.
• Each soul is eternal and alone and each must conquer the
worldly attachment and passions residing in them by selfemployed
efforts to attain ultimate
bliss - Moksha.
• God is the Father. Creator of the Universe.
distinct over man. hIS beloved crcauon.
reigning forever
• Man is born a sinner and he may know Salvation only through
faith in Jesus Christ. and acceptance of Christianity.
• Jesus Christ was crucified on the cross. then resurrected from
the dead and now sits at the right hand of the Father as the
final Judge of the living and dead. and will return again as
prophcsizcd.
• The soul is embodied for a single lifetime bUI is immortal
and accountable to God for all thoughts and actions
There exists the Holy Trinity of God who reveals Himself as
Father. Son, and Holy Ghost. and also there exists Satan. the
personification
of evil. deception. and darkness.
• ljJX>O death and accordng to earthly deeds. the immortal soul
enters Heaven. Purgatory. or Hell. there awaiting the Last
Judgement. the redeemed to enjoy life everlasting and the unsaved to suffer eternally.
ZOROASTRIANISM
• There exists IwO great Beings in the universe. One. Ahura
Mazda, created man and all that is good. beautiful. and true.
while the other. Angra Mainyu. vivifies all that is evil. ugly.
and destructive.
• Man has free will 10 align himself with good or evil - and
when all mankind is in harmony with the God. Ahura Mazda. Angra Mainyu will be conquered.
• The soul is immortal. and upon death crosses over Hell by
the Narrow Bridge - the good crossing safely to Heaven and
the evil falling into Hell.
• The universe is eternal and indestructible and not created hy
God who is neither the Father nor dispenser of favors.
• Zoroaster.
of God.
• God is soul who has achieved omniscience as a human being
through the path of rational (proper) conduct. knowledge and
belief (not blind faith) and thus uncovered its natural attributes
of infinite knowledge. perception. blis» and energy.
• God IS Seven Persons: Eternal Light: Right and Justice:
Goodness and l.ove: Strength and Spirit: Piety and Faith:
Health and Perfection: and Immortality - and He may best
he worshipped through the representation
of fire.
• The soul. after death of the body. can go to heaven if
meritorious. hell if derncritorious.
the middle world. or the
Siddha Shila if totally free from all Karmic debris. The last
is the only permanent (unernbodicd) existence. as the others
arc transient in the otherwise perpetual cycle of births and
deaths. which can be ended through deep meditation. penance
and austerity which remove Karma.
• The life of man is a moral struggle. not a search for
Knowledge or Enlightmeru - He is PUI on the world to affirm
and approve. not to deny il or escape from it.
26
also known as Zaranthustra.
IS
the Great Prophet
A KALEIDOSCOPE OF RELIGIONS
Tak(,11[rom portions (If "Truth
CI
publication
U
ONE. Pm1r5 ar(' MANY",
of H;ndu;~m lOdsJ. HanalllQuulu. HI
JUDAISM
BU)I)HISM
• The Supreme
cd
;!~
• There is one God and Creator who is incorporeal
and
transcedcntat,
beyond the limitation of form. yet He cares
t\)f the world and Hix creatures - rewarding the good, and
punishing the evil.
is completely rransccndcm and can be dcscrib-
Sunys, a Void or state (If non-hcing.
• There arc four noble truthx: I. thai suttcring I.'XISIS:~ thai
desire i:; the cause Ill' suffering: J. that suffering may be ended through the unnihilauon of desire: 4. Ihal 10 end desire
can foll(lw the Eight-Fold Path.
• The Eight- Fold Path is that 01 right aims. belief, speech, aclions. occupation.
endeavor.
mindfulness.
and meditation.
• There IS greatness In ~cll-gi\'ing love. hving moderarcly. and
compassion
(llw;lrlls all (realures thai liVe. '. I~)r Ihesc..'('ontain
merit l')((eeding Ihe giVing of offenngs to the gods.
• Dharma. Karma. Reinl·arnation. Sangam. and the passage on
brth is an opPl1rtunil), to cnd the cyde of hirth and death.
• The ;urn of hk IS Nirvana. Ihe tlltal htx-ration from the
miseril's of Ihc..'wlHld is thl..' uhirnale ~wal as preached by
Gaulam Buddha
SIKHISM
• God IS the Sovcrl..'Ign One. the (ll11nipotclll1. immonal. and
personal Creator. a BelOj! tx-yond lillie who is ('alled Satl'am
for HI~ :'Iiaille is Truth
• Mall ~rows spiritually
and hy repetition
Nanak. Japj i.
hy livinl! truthfully. serving :;cltlcssly
of Ihe Hoi)' Name and the prayer of Guru
• Thl' Salvation "e~ in understandin!; the Divine Trulh .md
m'ln \ ~uresl pain lIe:o>in faitn. lo\'e. punty. and devotion.
• Moses was the God's foremost prophet to whom God revealed
the Ten Commandmcrus. the~ arc: I. the prolouce and prohibition of the worship of any diety other than God 2. pro·
hibuion of idolatry, 3. prohibition of the use of the Name of
God for vain purposes. 4. observance of the Sabbath. 5
honoring of one's father and mother. 6. prohihinon of killing.7 prohibition of adultery H. prohibrtion ofstealing.lJ
.
prohibition of giving false testimony.
10. prohibition of
coveting the property 11( Wife of a neighbor (fellow ctuzen)
• UPI>O death. the soul goes to Heaven (or Hell firsl If 11 has
heen sinful). and on Ihe Day of Judgemenl the Messiah WIll
appear and the dead shall arise to Life E,'crlasting.
• No priest ~hould intervene,"
Ihe relationShip hctween man
and God. nor should any hcin~ be worshipped (lthl.'r tnan one
God, Yaweh.
• Man ha~ two impubc~: good and evil. He can eitner follow
the law of God or rchcl and he inOuen\.·ed by Satan Whlll.·aused
\'reation In go astray. One musl he tru~' to Yahweh
ISLAM
• The Allah i~ the Suprcme Creator and SustalOer. all knowing and tranS('endcnt and yet arbiter of ~ood and evil. tne final
Judge of mcn
• There e)(Ist~ the dirc\.·t ~mrullunion of each rnan wilh God.
and all arc equal in the e)'e~ of God - thus priest~ arc not
needed.
• In Ihe Last Day 01 Jud~crnenl. man ~hould siand III humhle
awe amI fear of God'~ wrathful and \'en!!cful powcr.
• I'll know God. th\' Guru (Guru Nanak bein!; thl' first and Guru
GIn IUd Singh the I",t) is c~s\.'ntial as Ih\.' ~uide who. himself
Jbsorbcd in the Im'l' uf the Real. IS ahle to Jwaken Ihe soul
!(l its true.
d iv inl' natu re .
• Tne \lmld IS mOlY" (im illusi\1I1) and tr"n~itory
tru\.·. ;I.. all ds~' pa~...c" away.
• ThnluF-h
\.'lcansed
ing mind
;lno thus
. c.101~Gild is
chanlln~ III' Ihe Holy Name (Sat Naill). the S(lul IS
of impurily. thc ego is nlOquere~t. and the wanderi...Sidled. From here onl' enlers In(llthe div,"e li)!hl
attJins the state of divine bliss.
• Sal\';lIion is 1>oIy oht;lincd through God'", Gracc and not
through man':o. d(ort~. yet he ~hl1uld do good and avoid all
Sin:;
• There are Fi,·c Pilbrs Ill' f';Jllh. I. pr;IYlIlg
~. a pdgrun;Ig_I.' III HIlly I\1ecc;l .. \. \'harlt~·.
thl' 9th month (Ramad;m). ~ hclid In the
of Allah ami Ihe prophe1 Mohammed who
~Ubll"ssilln h' Ihc Will of God
("'l' till1~'~ da"~·.
-1 t';I"ling dunn~
dl\ Inl' ~reatncss
I;!ughl ~'(ll1lplete
enlering Heaven Ilr Hdl upo.lIlJ~';lIn ;I\'n)rdin~ III \"1111111\'1 ;tnd
f:lith.
27
INDO-A:MERICAN YOUTH
A PERSPECTIVE
by Shady Matani
ASATO MA SADGAMAYA
Lead me from Untruth to Truth
The nature of Truth has intrigued writers and philosophers
for centuries. from the authors of the Upanishads to Keats.
Ghandiji, and James Joyce. But I am not going to try to add
my name to the list (not yet, anyway); instead I turn to a more
mundane.and probably more touchy aspect of Truth: that within
Indian families. The topic may not apply 10 all families; I am
addressing the typical and am committing the liberal's sin of
making generalizations.
In any case, here IS one person's
opinion.
As a member of the now-nominal Indian Youth Group. a
former high school student in Toledo, and a college student in
Pittsburgh, I have come across many first-generation U.S born
Indians. In most cases, there is an automatic understanding. born
not only of a common cultural background (often a minor faclor). hUI also of the problems associated with having Indian
parents in the United States. Stories of deception are swapped,
tales of who gOI away with what are laid on the table, an accepted way of life is shared. Anecdotes usually range from instances of vague fact-smudging to the scheming of elaborate
plans, Even the model-of-goodness
children have something to
contribute, however mild. More often. the tight-lipped are more
leery of being caught and require the trust of proven friendship
before sharing confidences. Parents may wonder how this can
be possible. Arc Indian kids inherently dishonest? God knows,
but I doubt.
The first, and probably strongest, motivation is the need to
be accepted (here it comes again). Sure, you've heard it a thousand times -- because it's true Parents should he able 10 understand this, since traditional Indian culture places a high value
on societal standards, on "what will they think?" It is embarrassing to walk through the mall or the Sports Arena and be
stared or giggled at, to clarify that that is not a drop of blood
on your grandmother'S forehead, or why you can't have a piece
of pepperoni pizza. It is hard to go to a Catholic school and
face questions about "all those idols" in a place where only
the concept of one God (definitely without an elephant's head)
is accepted, 10 hear, directly or indirectly. that you are a pagan
condemned 10 hell. II is difficult to explain that you have to
be horne by ten after your first high-school football game. or
why you can't talk about the cute guy in your algebra class on
the phone, and why he must never find out because you wouldn't
want to launch into a description of how badly your hair needs
washing .. not that he would ever ask you out anyway.
Being accepted is a human need. especially during early
adolescence. This can create a bit of trouble in the world of
junior high, where the right (0 join the human race is often
30
measured by the frequency of the telephone's ring and the gender
of the caller. And In spite of having strength of character. parent'
of another culture, and a nagging conscience, one lends 10 want
to belong 10 the human race.
Another obstacle is the fear many Indian kids have of their
parents, and of the answer "no". From what I've seen, the lack
of opcness and honesty in a family directly corresponds with
the degree of strictness maintained. In the most extreme case
I've yet heard, a Pennsylvanian Indian girl was not allowed 10
do anything unrelated to academics or extra-curricular activities.
She was a top-notch student who enjoyed the respect of teachers
and the popularity that elected her student council president.
She also snuck out around 1:00 AM on weekends to go to parlies, gal drunk regularly, and occasionally told her parents she
was babysitting when she wanted to go out. Later she would
shoplift candy bars to sell in school in order to produce the cash
"earned"
by babysitting. Where there's a will, there's always
a way, as Rapunzal knew (don't worry, Daddy, my hair isn't
that long yet).
Often adolescents think, "Why should I ask or tell you? You
would say 'no' anyway. "In other instances, deception may be
a deliberate response; repression strokes the embers of rebellion.
Others may simply be intimidated and opt to avoid the tension
involved in a confrontation or in disappointing conservative
parents. In any case, the result is that parents cannot guide or
monitor any activity whatsoever, being ignorant of what's going on. But when an eighteen-year-old
can feci comfortable
enough to ask her father if shc can have a pizza-and-beer party, he can say no and explain why, and she can (and did)
understand.
Third. many teenagers try to justify their actions by rationalizing that what they are doing is not in itself wrong. This conclusion is easy to reach when one sees typically good American
friends dating and dancing without incurring the dire consequences we are so often warned about, when billboards and TV
and radio blair "HAVE FUN" everywhere. It seems unfair that
they are allowed to, within limits. while we must miss out on
life. Simply and selfishly, one tends to think, "if they can, why
can't I?" Along with this, there is just plain curiosity, which
probably scares parents the most. The thrill of a dance, the magic
of make-up, the flattery of an admirer invite exploration. And
many adolescents feel that accepting the invitation in moderation (a value most stick to) is not wrong.
Finally, and very importantly, the reluctance to hurt one's
parents is often the biggest barrier to open communication. Talking honestly can be painful and embarrassing, and il often seems
easier 10 do what you want without complicating everything by
trying to explain it 10 your parents, without seeing thc confusion and the sadness in their eyes.
The need for acceptance. the weight of repression. the feeling of unfairness. and the concern for one's parents influence
each person differently.
quences of their parents' unfamiliarity and hesitancy. For me,
the statement that really made sense and gained my respect was
a straightforward
.. I'm not sure about this, I've never been
there. but I'm listening."
Combined. they can call so persuasively that the voices of
tradition arc easily drowned out. And hy hook. or if need he,
by crook. one will answer in some way.
TAMASO MA JYOTIR GAMAYA
Lead me from Darkness to Light
At this point, many parents will either be adamantly not
believing me. resenting a young smart-mouth trying to tell them
what they already know. or sticking their heads in their kids'
drawers and diaries. But mistrust and suspicion arc not the
answer; they will only drive children and parents farther apart.
A void of silence and ignorance develops. and ignorance is
absence, In a world where things can often be confusing. a
reassuring presence can sorely be missed. We need you; we
want your approval. Furthermore,
harsh measures alienate
children from others. intensifying the desire to break away and
weakening social self-confidence,
leaving the adolescent particularly vulnerable to any chances to gain social stature.
There are a few things that I think would be helpful. To start
with. it is important for Indian-Americans
to take pride in their
home culture. religion. and even the dot on Dadimas forehead.
This entails a knowledge and familiarity of one's background,
and secondly. an awareness that one can be Indian-really Indian-and still be cool. The familiarity comes from riding the rushhour train from Bombay. dancing in the annual gharba, and sitting around on Sunday mornings listening to stories about longgone Saturday mornings in your father's native village. For a
sense of social approval, however. one needs society. This is
where the temple comes in. The meeting of the community, now
officially recognized, give!". the individual the sense of belonging to something respected: the chance to see other Indian kids.
to stay up all night and compare notes with them is invaluable.
Personally, it was the Youth Group that made me realize that
their were others in the same boat, and that it was OK to be
there.
Secondly. both parents and adolescents have to be willing 10
compromise.
to hear things they might not want to hear. The
reward of openness. of at least of more openness. is well worth
the price. If one demands respect. she/he may very well get
it, but probably on a superficial level. True respect must be earned, a process that starts long before any major issues arise on
the horizon. In India, authority is earned with age. in accordance with the simple rule that age gives experience, and experience gets churned up into wisdom. Hut Indian-born-andraised parents do not always have the experience which imparts
the judgement and empathy needed when dealing with current
situations in good 01' Holy Toledo. Children sense this, and
while they do not usually blame their parents. they certainly
do not blame themselves, nor do they want to accept the conse-
On the other hand. a hand that is literally thousands of miles
and a couple decades away, kids must remember that those who
grew up in India (with the possible exception of a few Rombayires) have a totally different set of standards flowing in their
blood. Men and women did not swim in the same pools. sit in
the same areas. or speak to each other in the classroom. Even
today. women do not wear shorts, however long. the dowry
system is sickeningly healthy. and an arm around a girl implies
much more than a casual acquintancc. Most cannot imagine the
concept of dating for fun; a woman who sees more than one
person before marriage could easily be considered a tramp.
True. we live in America. hut these things form our parents'
identity JUS! as their bones and blood form their body; it is a
part of them. Even in this country. it's hard to understand the
environment
their kids are in, and probably even harder to
decide how to modify rules and customs, where to draw the line.
Locking the front door and throwing away the key won't
work, for eventually young adults leave for college or climb
out of the window. where they must make choices based on
their own moral code. Pushing things underground
breeds
dishonesty and rebellion, traits that can remain long after both
lock and key have been thrown down the garbage disposal.
As for feeling that life is passmg by and that we are missing
out on it, many kids don't realize that they arc also missing out
on the cooperation. I was envious when an American friend said
her date was coming over to watch movies on the VCR with
her whole family. and I was astonished when hcr mother told
her to stop seeing some hoy and she actually did. What J saw
was 0IX'n talking based on a foundation of trust; it is the only
solution I can sec. I think it is especially important to discuss
the reason behind the rule so that the Logic is dear and therefore
respected. And if the logic is faulty, perhaps the rule needs to
he re-evaluated'
:MRITROR MA AMRIT AM GAMA YA
Lead me from Mortality to Immortality
For things to begin to work, everyone has to give a little,
perhaps a Jot. Each case is different. I can only speak from my
own limited experience; I cannot promise anything. For many,
it may seem like too much fuss over something easily taken care
of by slipping out the hack door. But there remains the simple
issue of honesty. which can be bothersome. Once the honesty
starts, it tends to keep rolling in. washing in a peace free of
guilt. the comfort of turning to your mother to ask "what should
I do'!" and the strength of facing "This is what we think." It's
nice
A close friend of mine once bemoaned our status as firstgeneration Indians: our parents didn't have to grow up in two
worlds, one inside the doorstep and one outside. and our children
31
will have more lenient parents who will know what it was like
10 he in eighth grade. Rut we do have one advantage. although
some may see it negatively. Those Indian-American persons
who do break through the embarrassment, the strictness. the
tight lips and deception will learn to be more blunt. to start saying what they think regardless of what people might mumble,
to tend to disregard rules that they do not believe in.
For one culture is being cut up and stitched into a larger pattern. and to adhere to that culture. even partially. is to go against
the larger grain. this requires the strength of stubbornness,
which. once learned, cannot be expected to confine itself to standing up for one's culture. One is taught to be free from convention -- American convention -- but doing so becomes an exercise in independent thinking. Thus, maintaining one's heritage
develops a strength which contradicts common Indian tradition
in which authority rules and social customs override individualistic tendencies, Yet this very ability to freely express
oneself preserves the hope for true harmony in the family and
for the survival of Indian culture in America.
O~ SHANTI SHANTI SHANll
Peace
32
HI
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by Dewesh Agrawal
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Influences of a Dual-Cultural Background
Two hundred years ago. a small group of people established
the United States of America as a nation of opportunity.
freedom. and happiness. At that time. there was a vast amount
of territory present for a very small number of people. However,
as more and more immigrants arrived at the pons of this nation. the population of the U.S. grew sizably. Soon enough,
the United States became 10 be known as a "melting pot. ..
Today. through the emigration of my paretns from India, I
am part of a new wave of immigrants. I have grown up in
America with the notion that both India and America arc my
homelands. As a result. both Indian and American cultures have
a great impact on my life. I am exposed to my ethnic heritage
in my family life and in my frequent visits to India. yet I have
been born and brought up in America. From baking chocolate
chip cookies at home to performing in a classical Indian play.
I have developed my identity. values. and personality as a mixture of the two cultures.
The opportunities that have been made available to me and
the values that I have gained from American society are quite
different than those from India. One advantage that I have living here rather than in India is that I can arise from a humble
birth and become almost anything I want to if I but tried. There
arc nurnberous opportunities here just waiting for me to take
full advantage of them. As evinced in this •.American Dream."
there is a great deal more social mobility here than there is in
India. where one is hound for life into a particular caste. In addition. the people here are more honest and open-minded than
I have ever seen anywhere else; they are more willing to accept diversity and other people's differences. I have also noticed tha: in America one has to earn respect from society. not
just be hom with it. Through the variety of cultures I encounter
every day living here. I have become familiar with many kinds
of people. a familiarity which aids me even more in understanding the differences between my cultural backgrounds. Furthermore. the connnous advances in technology. the high standard
of education. and the accessibility of resources in America will
lead to an even more successful United States of America in
the future than presently exists. Who knows what America will
have in store for us in the year 2000'? Nevertheless. speaking
of the present, I enjoy listening to "new wave" music.
watching football games, and just going to the movies with a
group of friends. Science. photography. and my other interests
have also played an important role in my life. These opportunities and activities. however. have been made possible for
me solely because I live in America.
On the other hand, through my repeated visits to India. lasting
anywhere from four to eight weeks. I have also been able to
fully comprehend the diversity of my Indian heritage. Indians
tend to preserve their ancient traditions and cherish their
religion. As a result. taking part in a recent production of the
Ramayana was especially meaningful. Through my role as
Hanuman, I was able nOI only to learn more about my ancient
religion. but also to pass on this knowledge to the many
youngsters present in the audience. In addition to preserving
ancient traditions, Indians attach a special meaning to the word
family: they retain strong family bonds. lasting up to three or
four generations. The example of my father's house in India
helps elucidate this matter. The house that my father grew up
in now supports four generations of Agrawals. In addition.
rather than calling my cousin by his first name. I more affectionately address him as "Bhaiya." Looking back over my
ideals, I sec many of them stemming from Indian culture and
tradition. For example, I value helping others. obeying ciders.
and not wearing shoes in the kitchen. Now that I understand
how my parents were brought up. I can better relate with their
struggle to preserve their customs, morals. and way of life while
rearing three children in a vastly different society, America.
The fact that my Indian heritage plays an immense role in
my family life as well as in my daily interactions in the American
society has caused me 10 fuse these two cultural backgrounds
together. Even though at times Indian and American cultures
stand in judgment upon each other. I am in a position where
I can best profit from the argument hy incorporating the best
of each into my identity. My parents have given me unbounded support for the past 17 years of my life in the midst of these
often contradicting cultures. Together we have encountered
many conflicts (concerns over marriage. dating. and parental
guidance in general). but we always seem 10 resolve them. The
two cultures of which I am a product are pervasive forces in
my life. a bond which holds all things important to me together.
making my life a joyous adventure through time.
35
THE DEITIES IN THE
HINDU TEMPLE OF TOLEDO, OHIO
(donated hy the G.D. Birla Group through Shri D.P Mandeha,
and arranged by Dr. and Mrs. P. Somani)
By Pirarnbar
Although Hinduism 's main belief is that the omnipotent God
IS formless and cverlasti ng. there arc literally hundreds of Gods
and Goddesses to signify each important function of the nature.
However. we all need to look at something and we arc unable
(0 concentrate our thoughts by thinking about something only
abstract: therefore in Hinduism there arc characteristic descriptions of what each God may look like. The triad of our Gods
are the creator, Brsmh«, with four heads, one in each direction (the two most famous of His deities arc located in Pushkar
near Ajrncr, and in Bangkok. Thailand); the sustaincr, \-'ishnu,
with numerous temples throughout India and now in the New
world; and the destroyer. Shiv», with twelve main temples in
India.
and Karnlesh Somani
The role of Laxrrn in our religion is paramount. She is
depicted as a perfect beauty standing on an open lotus flower.
She is the provider of wealth to Her devotees. and all Hindus
worship Laxrni ([..axml-pujan) on our most pious day. Diwali,
the festival of light. Although traditionally Laxrni is shown sitting near Lord Vishnu's feet. her significance as HIS consort
is well established. since we usually bcgm our prayers to Lord
Vishnu as Laxrni-Kanrarn ()f l.axnu-Narayan (note!that Laxrni's
name precedes that of Vishnu's},
LORD VISHNU Ai\1) MOTHER LAX\1(
Our God Vishnu, the sustaincr of life, and His consort. Goddess Laxmi, the purveyor of riches, hold a very special place
in our hearts. The main idols in the center of our Hindu Temple of Toledo therefore are the pair of Vishnu-Laxrni deities.
We all pray to our Lord Vishnu and Mother Laxmi to give us
peace. health and wealth (the last is the usual desire tor us preSCn! day mortals") so that we can do our utmost in this human
form 10 achieve Nirvana (moksby« or mukti): the ultimate goal
to escape the miseries of rcincarnations through eighty-four
lakhs of life forms. The human reincarnation is the most intelligent form in which through our intelligence we can learn
the ultimate truth by gaining knowledge of our religion. The
description of the lite-form of Lord Vishnu is given in the prayer
below'
•
•
• ~
.
t81~[t.[(
~
<nlft~I~~~~~
~~.
'lIt"i. l':f"~
.
.
~'41,.'
il\il4'~I4t~ ~
ara, .. atij ~
.,
~
~."
ltCl'l4t(( ijqel~"'I'4ll.
I
'
II
Lord Vishnu's abode is in the heaven. and He is perceived
as the God who is resting on the multi-headed king cobra (Scshnaag). The prayer above means as follows: "One whose bodily form is most peaceful; who is resting on the bed of seshnaag: in whose navel is a beautiful lotus flower; who is even
worthy of prayers hy all other demi-gods (devaras) and hence
the foundation of the entire universe: who is omnipresent just
like the sky from horizon to horizon: whose color is like the
deep-blue sky; whose bodily form is undescribably perfect and
handsome: who becomes known to those yogics (sages) who
devote their lives to gain the truth about Him: who can remove
all our fears; to such supreme being l..axm;-:\iara.um, Lord of
our Vniverse. we offer our mo~( revered prayers' ~..
__ ---._ - ~.._. ;..
.._.
LORD RAM AND MOTHER SITA
Since Lord Vishnu IS the sustainer of life. He has to appear
on this earth from time 10 time to take care of our worries and
to show us the ngh: path of how to live properly according to
our religion. In our religion. ten such incarnations of Vishnu
arc to appear, the two most popular ones arc a~ Bhagwan Ram
and Krishna. The second set of idols in our temple is that of
Ram (the one with the how 10 HIS hand) and Sita (Laxml), The
details of the story of Ram's birth arc given elsewhere. The
life of Ram i~hclieved 10 be tirst wnflen in ()ur sanskrit literature
hy the ~agc Balmik as ··RAMA YA:-':··. although in oral form.
37
has been known for many centuries before Christ. Maharshi
Tulsidas translated this great epic in the seventeenth century
In everyday spoken language of that period (bhojpuri - closely
related to the present day Hindi). and most recently a televised
serial was made by Shri Ramanand Sager. The video tapes of
this great epic arc now available. and the entire epic is presented
in great depth and must be ssen by everyone to appreciate the
significance of the Incarnation of Ram.
I[
The main message of the incarnation of Ram is to demonstrate
to everyone the human qualities of an ideal individual; how to
lead a perfect life as a human person through the trials and
tribulations of daily family life. The most important message
is that you must do your duties by discerning for yourself what
is right and what is wrong. Throughout this epic, Lord Ram
never 'preaches' but by His own actions, He sets the standards
for appropriate behavior and shows the path of righteousness.
He never puts anyone down. not even his step-mother Kekai,
toward whom He shows the utmost respect by visiting her even
before His own mother. There are many examples of such
messages. and it is worthwhile to read the holy Ramayan very
carefully to appreciate its significance. For example. the truth
of respecting one's own words and promise. even if II may be
extremely painful and may eventually cost his own life through
bereavement. is shown through the words of Maharaj Dashrath:
<l ~
<=RT ~
~ c;f ~
~..n""1I:r
~
~
31-rr
;r-
_;:;rf
LORD KRISHNA AND RADoA
The third set of idols representing the eighth incarnation of
Lord Vishnu and Mother laxmi is that of Lord Krishna and
Radha. The life of Krishna is well known. but often
misunderstood. by many in the western word through the HARE
KRSNA movement. This is very unfortunate,
since the holy
hooks describing the great epic of the time and life at the time
of Lord Krishna's incarnation (Mahabharat) and His preaching
(Bhagavad Gita) have been known to the western word for <It
least two centuries. The first translation of Gita from Sanskrit
into English was accomplished in 1785. Many of India's great
philosophers have provided elaborate interpretations of Gita for
many centuries and even today, many scholars arc attempting
to interpret the message of Lord Krishna in the context of the
modern societies of twentieth or even twenty-first centuries. It
is amazing to realize that the very first description by Sanjay
of the assemblage of the great armies of Kauravs and Pandavs
in the battlefield of Kurukhcstra
appears as if it is a running
commentary of an event seen on what we may consider today
to be a live televised event narrated by a well known reporter.
f{.
The explanation for Lord Krishna's incarnation is very similar
to that of Lord Ram:
~
tro
tbe
t,:KIII,on 0{ oer Sun dynasty lliat....,
~I\~
up "ur lift Dol nne go bacl
(I" our
....-oeds
The role of Mother Sita is this incarnation supports the
message of Ramayan, since she also by Her actions exemplifies
the right ways in which a wife must exhibit the ideals of
womanhood. She sacrifices all the comforts of palatial life and
cheerfully accompanies Ram for the hardships and dangers of
the jungles. As with Laxmi, here also we remember them
together as 'Sita-Ram'
in all or prayers and bhajans. In
Ramayan. there are many passages thai convey the sense of
devotion. and responsibilities
of thiS wife, for example:
arm ~ qdwat'tt ~
~ri~Vif~
~
~~I'
~
qif
~
iPri
."Jele'ncr, r~hs:.l(]n. friend
,.,fe Gin ont)· he '('Ieci In Inne .. (,fJT~l\Ihll" ;lnd dlrfi<':lJluc'
Ire h;i' only (me rdl~)t,n.-ioo du[~- fll I()\,('" ht-r hU"Mnd l-"lnpl~C'J)' "",'h mind. \"..'lrd~
t-o.>d) "od <ked<
The- '"
I
~~~llIlRW{1I1S11
q~'lIlQl1q ~
~~
'" ~
I
\(~(luq"ltAA
~tfiI
~ ~
11<=11
"0 A'jun (bh.r~l)· ~yery IUn" lhere "
hc.:omc< !>!",ng. then
born
de-\ructKl" of the evil 1'11"" ""«''''ry
':lnd
lonl!)
In nrc1cr III
my 'r",1 "
II"
lCiSlfiti.cfi\ ~
'.'111
I,,,, "f
'n the rthg,un .nd un"~hl~o\""CS.<
un this e.. r11l
tile ~Iv.hon of ItIc plOU~ and
fr orn tu"t' 10 tlrne rVug yug. ca.:h .bout 2·3 lhou·
rCe'\uhIDloh the roQt:\ of our
rehgion.
rm
Radha was incarnatcd as a poor gopi (cow-girl). but through
complete devotion in Lord Krishna she deserved her place next
to Him. and of course wc always pray to .. Radha-Krishna".
The main message of Gita through the preaching of Lord
Krishna is the victory of the forces of light against those of
darkness or evil. When a person is baftlc.:d by the moral dilemma in his everyday life. Lord Krishna. through Gita's message.
provides the light of truth. This enlightenment is gamed by a
thorough understanding of Gyaan (knowledge). Bhakti (devotion), and Karma (duty):
~~'4(N~((~
m ~~
~GJ~9\ I
~m~lIta~S~cti4~111
&1 Ill) h~Jrt UP"" Ihy "''''k
bul never on It' rcw;,rL) ..:
Work nnt fm it rrw,ud.
hut nc'"Cr l'CJ~ In dn Ih~'work
38
We thank all who have worked so hard to help establish the
Hindu Temple of Tolcdo with this spirit of selfless devotion!!.
Origins of Jainsim
Sraddha
By S.N. Prakash
The word Jainism is derived from the root word Jina. Jina
means the Victorious One, the victory is of the human soul over
the bondage of worldly affairs Jains are followers of Jina. Their
chosen path is Jainism. Jains believe that Jainisrn has existed
from ancien! times and trace their religion to the 24 teachers
who arc revered as Thirthankaras. Thirthankara is one who has
crossed the river -. a ford maker across the stream uf existence.
Sraddha is commonly translated as "faith." Hut this translation can lead to a wrong understanding of the word. Nearly as
many notions are held about this word as there arc people. The
word" faith .. most of len brings to mind blind belief in something
or someone associated with religion, a belief usually cultivated
from childhood. Inquiries such as "Where is God?" or "Why
are we here?" are dismissed as useless questions, and we are
Jainisrn is one of the ancient religions of India. The lives and
teachings of Parshvanath and Mahavira, respectively the 23rd
and 24th Thirthankaras, are recognized historical facts. lainism
contains
some of the earliest
developments
of man's
philosophical thinking. By the time of the Christian era, Jainisrn
was already an established religion with a unique philosophy
towards human life.
Life Story of Mahavira
Present day Jains are the followers of the religious doctrine
espoused by Thirthankara Mahavira. Mahavira was more of a
reformer and propagator of an existing religious order than a
founder of a new faith. He followed the well established creed
of his predecessor
Parshvanath
and reorganized
the Jain
philosophical thoughts into a more cohesive religion.
commanded
simply to believe that God exists and to keep quiet!
Sraddha, we are told, is a qualification which a student should
have as a prerequisite to the study of Vedanta. Docs this mean
that we should have blind belief in the teacher and the Vedantic scriptures?
The word sraddha comes from the Sanskrit root dha, which
means "to put, to grant, to produce, or to bear." To the root
is added the prefix Slat, which means "truth." Thus from the
etymological standpoint, sraddha docs not denote blind faith,
but rather means belief in something pending knowledge, that
is, giving the benefit of the doubt to the source of knowledge
until we understand clearly. At that time we no longer have faith
or belief, but knowledge.
In 599 B.C. Mahavira was born as Prince Vardhamana in
the northwestern
part of present day India. The parents of
Mahavira belonged to the following of Parshvanath.
He was
given the more popular name Mahavira (the brave one) on account of his brave deeds as an young man.
Although born as a prince, Mahavira showed great indifference to royal luxuries. Pleasures of the world did not attract
him. In the tradition of Jains, he gradually relinquished the life
of householder.
After his parents passed away, he became a
Jain monk at the age of 30. He practiced severe asceticism and
underwent spiritual apprenticeship
to enlighten himself.
In 557 B.C. after twelve years of austerities and meditation
in search of the inner self and the true meaning of life, he attained Omniscience (absolute knowledge). He became an Arhant
(revered one) and 24th Thirthankara of the Jains having realizC() the path to the liberation of human soul. Henceforth, be began
his career as a path-maker, counsellor and a religious leader.
For the next thirty years, Mahavira devoted his time as a
wanderng ascetic to the teaching of the lain religion and
counselling lay people. He attracted a large following from all
walks of life, rich and poor, kings and commoners, men and
women. princes and priests and the like. Mahavira was a contemporary of Gautarna Buddha. the founder of Buddhism.
Reference can be found in early Buddhist literature regarding
Mahavira in the name of Nataputta.
AI the age of 72, Mahavira realized that his earthly life was
coming to an end. In the tradition of Jains he renounced all attachments to the worldly materials including food and water.
Shortly thereafter he passed away in the year of 527 B.C.
Such an attitude is not foreign to us. For example, when we
are sitting in the classroom listening to the physics professor,
we may not understand everything that he is telling us, but due
to our confidence in his understanding of the subject matter,
we stay and continue to listen until his words, which are first
in the form of information, become knowledge. If we did not
have sraddha in the professor, we would walk out of his
classroom the first time we did not understand. Otherwise we
would have to verify in the laboratory or in our personal experience everything he told us before we would continue (0
listen.
In this sense alone is sraddha a qualification or prerequisite
for studying Vedanta. We come to the teacher with many notions. and at first the teacher's words come in direct contlict
with them. As a consequence we do not always understand what
he says, giving rise to doubt. Without sraddha we would, in
lime, discard the teaching as useless and ineffective. but with
sraddha we continue to listen, allowing for the notions to fall
away and for knowledge to take place. Our confidence or trust
in the teacher allows us to give him the benefit of the doubt,
and thus the teaching blesses us, giving rise to Knowledge. This
attitude is called sraddha,
c:
39
I~~YGYiUlfI0~Pi{0G«~~
4336 KING ROAD, SYLVANIA, OH 43560
HINDU TEMPLE AND HERITAGE HALL
AUGUST 15TH THROUGH 20TH, 1989.
August 18th, 1989
Friday
lust 15th, 1989
Tuesday
5:00
7:30
8:00
9:00
) PM Ganesh Puja
) PM Childrens Program
I PM Bhajans by Satsang Group
I PM Aarti and Prasad
8:30 AM YAGNA HAVAN
9:30 AM GANESH, NAVGAAHA & DIKPALAK PUJAS,
10:30 AM "MUATI PAATISHTHA" Kalesha & Vigraha Puja
12:00 MAHAVIR PAATISHTA
12:30 PM AAATI
1:15 PM MAHAPAASAD (lunch,Pujabi Khana)
Somani's Aesidence.)
7 Knights Hill,
do, Oh 43614
PM "MUATIDARSHAN"
PM Devotional Songs by "SAAGAM"
PM AARTI and PRASAD
PM
PM
PM
PM
RAMAYAN SUNDARKAND
PURNAHUTI
Childrens Program
Movie "Hindu Temples and Heritage"
"SHUBH YATRA" (procession of Deities to the nei
I
AAATI
MAHAPAASAD (Dinner, Gujrathi style)
Ghajans by Vishnu Temple, Toronto, group
August 19th, 1989
Saturday
ust 16th, 1989
Wednesday
.rst 17th, 1989
Thursday
PM
PM
PM
PM
5:00 PM Puja
7:00 PM Dinner, (South Indian flavor)
8:30 PM Garba, Music by New Jersey group.
..
.,.
August 20th, 1989
Sunday
9:00 AM MAHAPUJA
10:30 AM GANAPATAI PUJA, NAVAGAAHA HAVAN
11:30 AM Cultural Program, Guests
1:30 Lunch (courtesey of 'Tandoor')
4-6 PM Open House
~
~
~~~~
~:""""".....n"I"t"l'TTTlrTTTT111'l111II.mrlflllmTrlmI't'nT1rTTTT1rTTTTrTTTTr ~
I~~~aY«l1
4338
KING ROAI
HINDU TEMPLE
AUGUST
August 15th, 1989
Tuesday
6:30
7:00
8:00
9:00
PM
PM
PM
PM
Ganesh Puja
Childrans Program
Bhajans by Satsang Group
Aarti and Prasad
August 16th, 1989
Wednesday
(Dr. Somani's Residence.)
2437 Knights Hill,
Toledo, Oh 43614
7:30 PM "MURTIDARSHAN"
8:00 PM Devotional Songs by"SARGAM"
9:00 PM AARTI and PRASAD
August 17th. 1989
Thursday
4:30
7:00
7:30
8:30
42
PM
PM
PM
PM
AAMAYAN SUNDAAKAND
PURNAHUTI
Childrens Program
Movie "Hindu Temples and Heritage"
15TH 1
Jti
Piteij«~~
SYLVANIA. OH 43560
10 HERITAGE HALL
:OUGH 20TH,
1989.
August 18th, 1989
Friday
5:00
7:30
8:00
9:00
PM
PM
PM
PM
"SHUSH YATRA" (procession of Deities to the new temple)
AARTI
MAHAPRASAD (Dinner. Gujrathi style)
Ghajans by Vishnu Temple, Toronto, group
August 19th. 1989
Saturday
8:30
9:30
10:30
12:00
12:30
1:15
AM YAGNA HAVAN
AM GANESH, NAVGRAHA & DIKPALAK PUJAS,
AM "MURTI PRATISHTHA" Kalesha & Vigraha Puja
MAHAVIR PRATISHTA
PM AARTI
PM MAHAPRASAD (lunch,Pujabi Khana)
5:00 PM Puja
7:00 PM Dinner. (South Indian flavor)
8:30 PM Garba. Music by New Jersey group.
zom.
August
1989
Sunday
9:00 AM MAHAPUJA
10:30 AM GANAPATAI PUJA, NAVAGRAHA
11:30 AM Cultural Program. Guests
1:30 Lunch (courtesey of 'Tandoor')
4--6 PM Open House
HAVAN
43
GANESH CHATURTHI
(By Dr. Lakshman
Bhandaru)
Gancsh Chatuthi is one of the religious festivals celebrated
It falls in the month of Bhadrapada: that is
September. God Ganesh is the son of God Shankar (who is the
destroyer of evil and is one of the Hindu trinity). Mos: of the
Hindu religious programs start with a prayer to Lord Gancsh,
who is also known as Vighneswara. Vighna means obstacle and
Ishwara means the quellcr. So. before starting any important
work. the Hindus perform ganesh puja. Lord Ganesh has a unique combination of an elephant's head and a tiny mouse, which
symbolizes the power and wisdom of the elephant and the quick
mobility of the agile mouse.
by the Hindus.
"
..
...• .
44
,
.....
•
·..
4,
·"
.....;,
.· .,
·•I
.••.
.•
• J
.'.
.;
'..'
There are many legends about the birth of Lord Ganesh. The
one story described in Suta Purana was narrated by the great
sage. Sutha, to Shounaka sages.
Long. long ago. there lived an elephant headed demon named Gajasura, who with his prayers to Lord Shiva, obtained a
. boom from him. Gajasura desired that Lord Shiva reside in his
body; and was granted accordingly. Parvathi, the wife of Lord
Shiva, could nOI find him in the palace. searched around the
heavens, and finally Icarned that her husband was residing in
Gajasura's
body. She then approached
Lord Vishnu. the
supreme god. 10 help her find Lord Shiva. Lord Vishnu, with
the help of all the angels including Shiva's ride. Nandi, went
to Gajasura and requested him to release Lord Shiva. Gajasura
realized the supreme Lord. Vishnu who was requesting the
release of Lord Shiva and immediately told Vishnu to kill him
and release Lord Shiva. ·He also requested of Lord Vishnu that
his head he worshipped by all the people on earth and Vishnu
granted accordingly. Then Shiva's ride. Nandi, jumped on Gajasura killed him and released Lord Shiva. Everyone was happy and celebrated the occasion. Parv.athi was in the palace at
that time. he-.lTdthe good news from her maids. and was preparing to welcomc Lord Shiva. She created a boy out of Sandal
paste and gave life to the boy with her super powers. and asked
him to be the watch man at the door of the palace. When Lord
Shi\'a came home. siuing on Nandi. the boy at the door refused
to let him in. Lord Shiva became furious and immediately
killed the boy with his trident. and wenl inside. Parvathi was happy 10 see Lord Shiva and welcomed him. During their discusSiOll. they talked about the hoy and Lord Shiva fclt badly about
his act. He immediately went 10 the site of the hoy and fixed
the head of Gajasura that he had brought with him on the hoy.
and once again. gave life to the boy. Shiva and Parvathi took
the hoy as their son and named him GAJANA~A.
\
••'"' ,
'
On the auspicious day of Ganesh Charurthi. the Hindu families
perform ganesh puja. offering various flowers. leaves. fruits
and food. Also. they read the story of Ganesh 's birth and how
he became the qucIlcr of obstacles.
...
.
After a
who was
Gajanana
a peacock
. .. . . . . .• . • • • •
..
few years. Lord Shiva and Parvathi had another child.
named Kartikeya. Both brothers grew to be adults.
selecu .xl a mouse as his ride and Kartikcya selected
as his ride. Kartikcya became the leader of the angels.
lei us now find out how Gajanana acquired the title of
Vighneswara. Once the heavenly gods and sages represented
the Lord Shiva to depute someone who was capable of removing all the obstacles and impediments in life. Lord Shiva and
Parvathi selected Gajanana for this job. Kanikeya contested this
decision. claiming his superiority over his brother. as he was
the supreme commander of the celestial forces. In all fairness.
Lord Shiva agreed to the COOlest and suggested that whosoever
would return to the palace first after taking a dip in all the holy
rivers would be the mastcr queller of obstacles. Kartikeya immediately set off on his peacock. The wise and knowledgeable
Gajanana went around his parents thrice chanting the holy
Narayana mantra and humbly submitted that he had accomplished evcrything at their holy feet, as they were the embodiment
of all the creation, and there was no necessity 10 go elsewhere.
Under the influcncc of the holy mantra. Kanikeya reali7cd the
superiority of his brother and !lowed before the decision of his
parents. Thus. Gajanana became Vighneswara. or the master
quellcr of all the impediments. on this holy day of Bhadrapada
Shuddha Chaturthi. which is celebrated by the Hindus around
the world every year.
Sarvejana
SukhlOO Bhavantu
THE STORY EXPLAINING THE BIRTH OF THE LORD RAM
Pitambar Somani
As we all know, the triad of Gods in Hindu mythology con_ sists of the creator (Bramha), the sustainer (Vishnu) and the
destroyer (Mahesh or Shiv), each with a limited power over
creation and sustaining of life and death. They are not supposed 10 encroach upon each other's authority. It is not therefore
unusual for us to inquire why Lord Vishnu has 10 appear in the
form of a human being, and indeed the same question was raised by Bhardwaj Muni (the sage in our scriptures) after the
maker-sankranti bath in the holy Ganges at Kashi (present day
Benaras),
Bhardwaj muni asks rishi Yagyawalkji
-~~3tfi;.ftf~
~~
Sl'IJ, "'l"ftf ~
~~~,~
~
~
tm( ,
~
Incarnation of Lord Vishnu
~II
o holy rishi,
all saints have mentioned this tradition, and our
scriptures also have said that it is customary to ask our teachers
whatever question you may have in your hean (i.e. whatever
doubt bothers you), because without asking questions you cannot be enlightened. Never be afraid to ask, even if you may
have hesitation in your heart, or even if you feel that others
may think that you are totally ignorant!! While Bhardwaj muni
himself was one of the most learned of our sages, he did not
hesitate to ask; many times this is done to reiterate a point, other
times for clarification of an issue:
~~
~~ ~ ~*~
~m~~"4~1iiI1*~"
UW;rrq ~
~
~ ~
~~~~
st1mfT,. ~
~
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o Lord,
I have a great doubt in my mind, and I am very much
afraid to speak up because of fear and shame (to show my ignorance), but if I don't ask, then it would be a great tragedy
(because others would not be able to gain the knowledge). Since
you have a vast knowledge of our Vedas, please explain
something for me;
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All sages, our Putssns. Upnisbeds and scriptures all sing the
...... praise of Lord Ram and his omnipotent influence. 0 saint of
.~nts, please tell me who is this Ram? Please explain in details
His st"ry so that all doubts in my mind (and also everybody
else's) can be removed.
~:tIE
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At one lime in Trela yug, there was the rule of Rawan, the
king of demons. on this earth. In fact, Rawan himsclfwas very
learned, and religious, but he became very powerful after he
was granted his wishes by both Btemh« and Shivs: Unfortunately, as always happens, even today. power makes many people
"mad" and then they don't always listen to reason. He and his
followers then became demons, and their actions can be described as follows:
It's very difficult to describe the misrule of these demons or
night people who all loved "himsa" and there was no limit to
their misdeeds and sins.
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During Rawan's rule, there was an enormous increase in the
number of really bad people, thieves. gamblers and those who
would desire to acquire others' wealth and women. These peopIc would not listen to their mothers or fathers. or have any
fear of gods or goddesses, and indeed they would force religious
people to serve them. 0 Bhawani, these are the signs of demons
(i.e., they don't have to look different, but their actions set them
apan from nice people!) When there was so much misrule. and
the public was upset with the complete helplessness and loss
of religious feelings in everybody's mind, even the mother canh
was aggrieved. distressed and greatly penurbcd.
~
'!".~ ~ ~ 3ffif ~
oqcn;ft,.
Yagyawalk muni grinned, and simply said that 0 Bhardwaj,
you yourself are very learned. and know the importance of
Ram. But. I think you arc in a mood to listen to Ram's profound virtues, and consequently you have asked me this question. Therefore. please listen with full attention, with interest
in your heart, the full story of Ram, which is as peaceful as
the rays of the full moon which everyone is anxious to grab.
Just like you have asked me, at one time Bhawani (Parvatiji)
also had expressed some doubts about the significance (
)
of Ram, and then Shivji told Her this monumental story. Today. I shall relate this noble story for your's and everybody's
benefit.
~
~
-
45
" ~n ~.fiAm ~k~
~;(po
;;fA
SllJ lfifuf 'J"iT'U
~
ifiTf =* ~ ~
~
qQ f.tfb
~ SI'1f mt
All gods were very much afraid of Rawan, and were engaged in a serious meeting as to how to approach Lord Vishnu to
tell their troubles. Where do we find the Lord? Where does he
live'! Some suggested that he must be in Heaven, others said
that He lives in the ocean. At that time, Lord Shiva said that:
itM
~ smiht: srtJ ~ 5Ae fm ~
~ pl ~
~~m~*~if~~~~
~~fmrf~~hla~*~~~
~
~~
God is omnipresent: he can be found in the heart of those
who have deep faith in Him; you can see Him in any shape or
form that you really desire - this is traditionally well known
that He will appear when you sincerely pray for Him and your
desire is pure. Where is it that you can't find Him - every city,
state, foreign country, underground. above ground, in the sky,
all around you, can He not be located? All we ha v e to do is
pray for Him, and He will listen to us. (Indeed, this is absolutely
true, even today, and this is the main reason to have deep faith
in our God and our religion).
Today, let us all pray to Lord Vishnu with our heart and find
Him within us.
Prayer of Lord Vishnu
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In response to the god's prayers, Lord Vishnu realized what
troubled everybody and His deep voice was clearly heard from
the heavens; "0 holy sages and learned people, don't be afraid
anymore! For your sake, I shall incarnate in the human form;
I shall he soon born in the 'Sun family' ".
Today is the birthday of our Lord Ram, and as in this prayer,
He can listen to us as He did many centuries ago, when
everybody prayed to get relief from tyranny of Rawan's misrule.
As we know well from our religious books, including Ramayan,
He was born to king Dashrath of the Sun dynasty and mother
Kaushalya, and as they say, the rest is history _Lord Shiva has
explained the right lime for His incarnation as follows:
:p \ifif ~
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3l~T*1Rli
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Whenever there is a gradually increasing loss of religious feelings and there is an increase in number of people with demonic
feeling and behavior (which is already describe above), people
resort to many unnatural activities which can't even be described, and all good people have lost their peace of mind, then the
time is right for Lord Vishnu to appear on this earth. From time
to time, His reincarnation occurs in various bodily forms (it
is believed that ten such Avatars will appear during the human
life cycle) to remove their grief and sufferings and to restore
faith in religion, good deeds, and to allay the plight of His
believers.
Prayer of Lord Ram's Birth
QVU'1 ..C(t I
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II
....,.
THE SCRIPTURES OF THE HINDUS
The Hindu Scriptural literature is so vast and comprehensive
that there is no branch of knowledge left uninvestigated by the
great forefathers. They studied every question ... material. scientific. religious, philosophic, or spirirual. The earliest literature
is believed to be 3000 to 5000 years old and the wisdom still
holds good. Hindu scriptures are great treasures of boundless
knowledge for any scholars and any subjects to get absorbed
into. Here is a glance at the richness and variety of ancient Hindu
literature. The charts have been taken from Central Chinmaya
Mission Trust book "Our Heritage",
by Sh. R. S. Nathan.
(Jyoti Chakravarty)
., ...... D., .... ,
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48
v ....
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-:.
Indian Philosophy
(htwa
OI'U"'
I
I
I
AStlka
(Th@Ism)
Nntlka
<"theism,
I
I
Th@lnlc
I
I
Theistic
Theism
I
AtheistIc
Ath@lsm
I
Thel,m
I
Uttara Mlmlm..
(Vedanta-Buhm.
Sutrll-Vyall)
(6) r- __
Tukl
I
"thelltlc
A(tlft,m
........
~
[.uras
tCh.rvakl)
_,
I
lit
Valn,hlh
Nya)'.
Nlr-'Enwara
(Kanda)
(2)
<I,
(9)
Pu~va
Mlmamu (5)
(Jalmlnl)
_
(Gottm.)
Note:
Materlalhm
San~hya
I
I
Budd"I,,,,
(Bu.Mlla)
--r_,:.(8...J.J)
_
I
I
r
J~lnhm
(Hahabh)
_;(-'7)~__
SJ-EnWlra
Slnkh)'1
Sankh)'.
(K.pll.) (~,
(Pmnl.ll)
(of'
I to 6 are thl Orthodox Systems of Hindu Philosophy owlnl alltj!lal1(@ to the
7 to 9 afe the Htt@fodolC Systems of Indlln Philosophy nOI owtnlall"llnce
Vedu.
to the VedIS.
Hlha Puran:1S (18)
sarn
I
I
Val.hnna (6)
(6)
Unlta
,
ValvUl.
Skand.
'adm.
A,nl
Vanhl
Vamana
C.te,orles
I
Prat)'1llcsh.
Anum.na
(Perception)
(Inference)
Ch,rvakll
8rahma
Muklndey.
8havl5hya
Va)'u
-
8r~hma
8rahm.ndl
Vhhnu
Nandl,a
8hlll'lati
Garuda
MaU)'1
Kurm.
of knowledge.
I
Apta V.k)'a
(Sabd.,
(Tutlmony)
I
( Pramanls)
I
I
I
Upamlna
Arthapatt'
Anupal:abdhl
(Comparison)
(Postulation)
(Non-colnltlon,
only the fjnt one.
accepr the first two.
Sankh)'ls accept the first three.
NaYY'7lhs I(C@pt the firH four.
ICCfpt
lhudhlS I Valseshlku
Pnbh.k.ras accept the first five.
Bhau., " Vedantl"' acctpt all the she.
49
Bless Us, 0 Lord
WISDOM OF THE VEDAS
The Vedas have been acclaimed as the foremost book of
knowledge in the library of mankind. They have remained a
guidebook of humanity since the inception of creation.
The teachings of the Vedas arc secular. The fundamental principles of the Vedas have been accepted by all as cosmopolitan
in nature. They arc equally applicable to all lands and peoples
of all times ... past. present. and future. They contain the
quintessence of universal truism.
The Vedas proclaim
fundamental
truths of all subjects ... science. philosophy. ethics. theology ... in short. all that
man endeavours to know.
The four Vedas comprise more that 20.000 hymns. The Vedic
hymns (richas) arc mostly in the form of prayer or an invocation. yet each and every hymn has a definite message for the
guidance of human conduct.
The Vedas arc not a thing of the past to be worshipped or
just revered as a religious antique. They have a message for
the man of the twentieth century. Though it originates in the
past it illuminates the present and can also guide us 10 a fruitful
o Supreme Lord.
Thou art full of fiery spirit. give me fiery spirit.
Thou art manly vigour.
give me vigour.
Thou art strength. give me strength.
Thou art energy. give me discipline.
Thou art conquering
might. give me conquering
might.
(Yajur.19.9)
o God.
bless that me faculties of our mind. imcllect and body
function like two wheels of a chariot that speeds us on the way
to perfect tultitmem.
(Ysjur. /.3.2)
o God. keep
away from me
That wealth which brings about my fall.
And results in my defame.
Which entangles me
From al1
directions.
And withers me like a parasitic
plant
That withers away the supporting
a Supreme
tree:
Lord of Wealth.
Thy hands arc golden.
Bless me with that wC31th
Which gives peace and joy.
future.
(Atharva.
The following English translations of some of the Vedic
hymns have been selected out of the book "WISDOM OF THE
VEDAS" by Shri Satyakam Vidyalankar. The book is published
by D.A.V. Publications Foundation. Shri Sat yak am Vidyalankar
has done a great job of expressing the real meaning of the mantras giving prominence [0 the message and [he moral derived
from these "richas".
7.115.2)
Follow the Path of Duty
May we ever unswervingly
follow
the path of duty as do the
sun and the moon
May we always Serve humanity
without demanding the price
of our service
Kewal K. Mahajan.
M. O.
May we move in the society ofrhc
arc charitably
Glorious Lord
He is mid of form.
everything
in their deeds.
May we ever be benevolent. kind. self-sacrificing.
del1lchod and
in the service of humanity.
like sun and
accommodating
dwctlcth in and out of
with form and
learned and the pious. who
disposed and nonviolent
moon.
sbspc.
He is free from lapses. Isults and impurities.
He trtmscendeth all the bodily
•."
May There be Peace!
Poet He is Genius .:
Being the Divine
Mainl3ining
(Rig. 5.51.15)
facilities.
pcsce
and harmony
He .~ustaineth Creation
He manifesteth
o Lord
in perfect order.
(Ysjur. 10.8)
He is the creator and controller
of Peace
May there be peace in heaven and
eenh
May the herbs give health and life to us
Our kith and kin:
He know:; all (he domains
Mayall
tbe divine Jnd materisl forces he merciful
All the pisces and origins.
Mayall
the forces and law of the universe he benevolent to us
All
the enlightened
Attain
immortal
souls
May peace itscl! bestow eternsl peace on us
bliss in Him
And may that ett-cmbracing
And they reach the lotties: goal.
The ultimate
to us
salv3Iion.
peace remain etemaily
with us.
(Ysiur. 36.171
(Yujur. 31.10)
51
He is an ull-pctveding, unchanging supreme being
Is the purest of the pure.
He i..there in the hearts of holy men;
He inspitcth .~acrc:dword .. like priest s at the altar.
He is dear like a guest in the household.
He petmesteth all eternal laws
And manifesteth throughout
The universal life forcesThe seas. the cstth, and the mountains.
Rig. 4.40.5)
He menitcstetb every torm and is to be identified
With all Nature's richness.
His manifestation is seen everywhere in creation.
He tnoveth in forms hy his creative charm.
His Divine Energy is the litc-Iotcc
Which animates all created things.
(Rig. 6.47. 18)
Social Consciousness
Among us there arc some who arc
Well endowed with sight and hearing.
But arc deficient in intelligence:
Some look insigmticsnt like a small pond of water
And some are large Ilk» a lake.
(Rig. 10. 117. 9)
o people! Those of you who have attained higher, middle or
lower srarus in your respective fields "{work. enjoy the wealth
thus gained together as one. With the resources for the production of material goods at your dispossl, dcdicste your life 10
eradicate the evils of society and strive at all times for the wellbeing of the people.
(Rig. 5.60.6)
Friend of All
Behave with others as you would with yourself
Look upon all the living beings as your friends.
for in all of them there resides one soul
All are but a part of that universal soul
A person who believes that all are his soulmates and loves them
all alike. never feels lonely
Divine qualities of such a person such as forgiveness. compassion and service. will make him lovable in the eyes of his
associates
He will experience the intense joy throughout his life.
Divine Guidance
o Supreme
Creator. grant us spiritual strength and purity
That we may never be tempted to commit sin.
And be guided by Thy light.
Help u.~to rest all our life
In the clasp of Thy everlasting arms.
And earn the right to be the tecepietus of worldly joys.
(Rig. 5. 82. 6)
Deer Lord. grant us wisdom to enjoy Thy blessings.
These may be showered on us. who obey Thy order.
May the wind filled with fragrance blow softly.
May the rivers flow calmly. echoing sweet melody.
And the plants grow their yield with fresh vitality
For us, the law-abiding devotees.
(Yajur.13.27.29)
The sun. the sky. the moon. the stars move in cc/estial harmony.
Never violating the canons of the Divine Powers.
Let man learn his lesson from Nature's theme Live in peace
and harmony
No matter how strong or how wise.
Live within the realms of the Divine Scheme.
(Rig. 10.33.9)
(Yajur. 40.6)
53
MESSAGE FROM THE
BHAGVAT GITA
-
by Dr. Arvind C. Thekdi
The Bhagvat Gita is perhaps the best known and most
authoritative
source of philosophy of the Hindu religion. It
represents the most systematic scriptural statement of the perennial philosophy of mankind.
The perennial philosophy is the one which is recognized and
accepted. implicitly or explicitly, by almost all religions of Asia
and Europe. 11 represents terminology and traditions of every
one of the higher religions.
The original scriptures of Huidu religion, such as the Vedas
describe the message (If perennial philosophy, however only
the Bhsgvut Gila provides multiple actions, yogas, to practice
the message of the perennial philosophy.
In the following. an attempt has been made to explain the
clements of perennial philosophy and different yogas, taught
hy the Gira, to achieve the final goal of this perennial philosophy.
At the core of the perennial philosophy.
vedic teachings, we find four fundamental
at the heart of the
doctrines.
( )) The phenomenal world of matter and individualized consciousness - the world of things and animals and men and even
gods - is the manifestation of a Divine Ground within which
all partial realities have their being, and apart form which they
would be nonexistent.
(2) Human beings arc capable nOI merely of knowing about
the Divine Ground by inference; they can also realize its existence by a direct intuition, superior 10 discursive reasoning.
This immediate knowledge unites the knower with that which
is known.
(3) Man possesses a double nature, a phenomenal
ego and
an eternal self, which is the inner man, the spirit, the spark of
divinity within the soul. It is possible for a man, if he so desires,
to identify himself with the spirit and therefore with the Divine
Ground, which is of the same or like nature with the spirit.
Adhyalma Yoga
Bhakri Y()~a
A summary of each of these Yogas, in the most elementary
language. is given below.
- Control of senses and purity of conduct, and regulation
the routine of life. worship, work, food. sleep etc.:
- Unselfish, but none the less attentive, performance of the
duties to which one is called by one's natural fitness and by
reason of one's place in the social organization;
- Cultivation of true detachment and an even spirit in the face
of success or difficulty or failure, or causes for joy. grief or
disappointment ;
- Vigilant control of the motions of the mind. and the elimination of passions that disturb it-lust, anger and greed:
- Periodical turning of the mind inwards.
trated meditation;
-
Surrender
for silent. concen-
grace
connected
and inseparable
Most people realize that the central message of these ideals,
yogas, taught in the Bbsgviu Gita is good but ask a question:
is it possible to attain these ideals in a day to day life?
The Gita offers a solution
by teaching
two slokas:
kannany eva' dhikaras tc
rna phalesu kadakane
rna kannaphalaherur bbut
rna te sengo'stv akannani
Your duty is but to act. never to be concerned with the results;
so let not the fruit of action he your motive. Do not let yourself
be drawn into the path of non-action.
and
Nc 'ha 'bhikramana_ro 'sti
pnyevsyo na vidyut«
tify himself with his eternal self and so to come to unitive
knowledge of the Divine Ground.
The final goal of this perennial philosophy can be achieved
by progressive and multiple efforts. The Bhagval Git» provides
the ground rules for these efforts in the form of Yoga or actions. There arc six yogas described in the Bbegvut Gila. They
arc:
- Sankhya Yoga
- Karma Yoga
- Insn« Yoga
- Sannyasa Y(,ga
to God's
All of these Yogas arc mutually
and are synthesized in the Gits.
(4) Man's life on earth has only one cnd and purpose: to iden-
In Hinduism, the Divine Ground is Brahman, whose creative,
sustaining and transforming aspects are manifested in the Hindu Trinity. Brahma, Vishnu and Shiva.
of
svslpem apy usy« dhannasya
trsystc msheto bhayat
There is nothing like waste of effort in this. nor is there any
danger of retrogression (backfiring) by reason of shortcomings
in practice. Even a little of this Dharma saves men from the
great evil.
The Bhagvat gitu, through the concept of existence and immortal
nature of soul (the supreme spirit) and doctrines of Karma and
yogas, provides means to achieve the end purpose of man's life
on earth: to identify himself with his eternal self and so to come
to unitive knowledge of God.
Sylvania, Ohio.
July 12. 1989
55
RAMA YANA - THE EPIC
By Rekha Trivedi,
M.D.
Rarnayana in India has been extremely popular, especially
in the recent days. OUf local Indian community in Toledo
presented a short version of the Rarnayana drama two times with
a cast of 90 people last year. A recent TV series on Ramayana
in India cast a magic: spell on all Indians ... children. aged,
educated. and illiterate all alike. Ramlila, a dramatic presentation of the story of Ramayana. is played every year at the time
of Navratris in almost every village and town in India.
The story of the great Indian Epic Rarnayana starts from the
kingdom of Ayodhya in northern Indian. There lived a king called Dasarath.
Dasarath had four sons ... Rama, Lakshman.
Bharat. and Shatrughn. Dasarath decided to pas... on the kingdom
to his Prince Rarna, hUI King Dasarath's second queen wanted
her son Bharat 10 be the king. She asked Dasarath to banish
Rama to the forest tor fourteen years and make Bharat the king.
The next day Rama left his father's palace with his wife, Sita,
and brother, Lakshman and went to the forest. Bharat did not
accept the kingdom and instead he went after Rama pleading
with him to come back to Ayodhya. But Rama, humble follower
of his father's orders. did not agree. Bharat then returned with
Rama's sacred sandlcs, put them on the throne. and declared
Rama as the king.
After many days of traveling. Rama, Sita, and Lakshman
came to the vale of Panchvati. They built themselves a small
hut from bamboo. They lived happily in the forest until one
day the demon king Ravana kidnapped Sita to the island of Lanka
(now known as Sri Lanka) from the shore.
Rarna and Lahman, with the army of monkeys, built a hridge
across the sea. Rarna led his army across the sea and the battle
began with Ravana. They killed all the demons along with
Ravana by magical arrows. Rama and Lakshman returned to
Ayodya in the Pushpak Viman (ancient airplane) with Sita as
fourteen years were completed. Rama then was crowned the
King of Ayodnya. Even now Dashera is celebrated for the victory of Rarna over Ravana and Diwali celebration is for Rama's
return to Ayodya and for becoming the king.
Ramayana is one of the two great epic poems of India. The
second one is Mahabharata. It was originally composed in sanskrit by the poet Valrniki in about 300 Be, hut has since been
translated into many Indian languages. The Hindi version. written by the poet Tulsi Das in the late 1500's, became the most
popular. As a whole, the Ramayana is a combination of romantic
and allegorical legends. It presents Rarna as a seventh reincarnation of the Hindu god Vishnu.
The Ramayana
remains popular
characters who set high standards for
is portrayed as Purshotam or Adarsh
ideal man. He is handsome, brave, and
his beautiful wife. represents the Hindu
and husband.
today because of it's
human behavior. Rama
Purush which means an
a devoted husband. Sita,
ideal of devotion to duty
57
HINDUISM
I. Hindus believe
in a one. all-pervasive
Supreme
Being.
2. Hindus believe that all souls are evolving toward union with
God and will ultimately find Mohhd. spiruual knowledge
and liberation from the cycle of rebirth. Not a single soul
will be eternally deprived of this attainment.
3. Hindus believe in karma-the
law of cause and effect by
which the soul holds its own destiny through thoughts.
words and deeds.
4. Hindus believe in rcincarnanon, that the soul has not merely
one birth on the earth hut many through which it matures
and c velves until all karmas arc resolved.
5. Hindus believe in the guidance offered by enlightened
masters and mystics. and that the awakened Sat Guru can
lead the soul to God-Realization,
revealing its true and
divine nature.
6. Hindus believe that all life is sacred. to be loved and
revered, and therefore practice shuns», non-violence.
COMMANDMENTS
OF
LORD MAHA VIRA
I. FORGIVE~ESS - The sence of forgiveness destroys the
agony of anger. hatred and enmity. which damages the intellect and decays the soul. The virtue of forgiveness helps
111 the building
of a strong soul and consistent behavior.
2. MOI)ESTY ANI) HUMRLENESS - This is an essential
pan of the conduct which destroys the evils of sci f-estccm
and pride. This creates kindness and generates a helping
altitude towards others.
-'. SIMPLICITY - The purpose of life should
ple life free from the complexities
7. Hindus believe in the ancien!
highest scriptural authority,
Vedas and Agamas
as the
R. Hindus believe that "Truth is one. paths arc many." Thus.
no particular religion teaches the only way to salvanon. but
all genuine rei igious expressions arc facets of God's Pure
Light. deserving tolerance and understanding.
9, Hindus believe that divine beings exist in unseen worlds
and that temple worship. rituals and sacraments create a
harmony or communion with the Gods and devas.
10. Hindus believe
II. Hindus
in cremation
of the body upon death.
believe in the Importance of personal purification.
devotional practices. sadhana. meditation and self-inquiry
as expressed
III their
distinctive
Sarnpradaya
(living
tradition).
lust, desire.
injustice
be to live a sim-
of cleverness.
falsehood.
and over consumption.
4. TRl'TH"-ULl\iESS
The behavior which protects the
welfare of everyone is defined as the truth, Truth without
bitterness saves one from various evils and makes living
pleasant.
5. PLRITY - Our objective should be to attain purity.
cleanliness and brightness of thoughts. words and deeds.
Acts of sacrifice, charity and austerity arc the purifiers of
the soul.
6. SELF-CO~TROL
complete command
the most essential in
and animal behavior
towards achievement
- The control of the instinct by having
over the senses has been slated 10 be
fulfillment of the life above the material
and to divert the energy and thinking
of intimate bliss and joy.
7. FORTITLDE - The sacrifice of material attractions, control over lust and physical desires. endurance. freedom from
attachment and to develop the fortitude to bear hardships
consequent to sacrifice arc the essential virtues in the accomplishment
of an eternal and imperishable
soul.
R. SACRJltlCE - To regain mental and spiritual freedom. it
is necessary to abandon the desires of acquisition of worldly
and material possession and aggrandizement,
9, KNOWLEDGE.
WISI)O~
& JUDGEME~T
- By
discovering the supreme self and adopting the behavior of
knowledge and steady wisdom. one can attain the happiness
of the soul rather than finite pleasures. It I~ only through
the behavior of right knowledge and judgement can one
aspire salvation
10. ASCETICISM - The conduct of over-consumption.
comforts and physical pleasures imprison a person within the
walls of sensual life and handicaps him to adopt a behav lor
59
GAYATRI MANTRA
"O~t
BHL'H
BHU\, AH SWAH
TAT SA VlTLR
V ARENlYU:\1 BHARGO DEV ASY A DHEEMAHI DHIYO
YO NAH PROCHODAYAT"
This is the Gayatri Mantra. one of the oldest available Divine
Hymns which continues to have a compelling charm of its own
to the millions of Hindu hearts. It is believed that by the repetition of this Mantra with the right understanding of its sacred
meaning. the ordinary negative tendencies in a human mind
could be erased to a great extent.
This Mantra IS never chanted for the purpose of material
gains, Its very Invocation concludes with an appeal to the Pure
Consciousness
to Illumine our Helm. It is a Prayer unto the
Self to unveil itself and come to manifest as Pure Wisdom Inour Life.
The Mantra is dedicated to the Lord Sl.J:'-J. The SUN gives
illumination to the World and any prayer for light should certainly be addressed to the 'Source of ;111T ighl' - THE SUN.
The GA YATR( MANTRA has nine important attributres.
They arc:
(I) A(JM (OM). Sound of sacred symbol which is the basis of
creation. The form of mono-syllable which IS uttered at the
beginning of every Mantra.
(2) HHUH. The Earth and the Cross
(3)
(4)
SWAH. HEAVEN - The region beyond BHliYAH.
suggests ones own essential reality.
BHCVAH.
The atmosphere.
the ether. the subtle.
SWAH
(5) TAT. , Stands for that ultimate
realitv..
(6) SAVITLRF.
vivifying
stands for DlVlNF SAVITRI equated with the
power contained within the SCN.
(7)
(8)
V ARE:"IIYUM.
bliss.
means worshipful.
adorable and of infinite
BHARGO. Radiance. lustre. illumination
indicative of
Knowledge. which will destroy all imperfections projected
by ignorance.
(9) DEV ASYA. Divine Radiance or Grace. The Light here suggests the ever Present pure consciousness.
illuminating
everything within and without. in all the three stages of waking dreaming and deep sleep.
DHEEMAHI.
Signifies Worship or Meditation of the Lord
DHIYO YO NAH: PRACHODA Y AT. Which IS the last
syllable is the PRAYER.
In the Gavatri Mantra there is VARNAM. DHYA?"AM AND
PRARTHA!\A
(description.
meditation and prayer). These
three aspects converge
in the MANTRA.
Therefore
the
GAYATRI MA:-HRA I:"IlDlCATES THE K:'-JOWLEDGE OF
THE ESSENTIAL ONE:"IESS Of THE SELF IN EACH O:"lE
OF US AND THE SELF EVERYWHERE,
We meditate on
the LORD ISW ARA'S glory that ISW ARA who has created
the Universe and who is the embodiment of knowledge and
LIGHT which is the remove of all sins and ignorance. MAY
HE ENLIGHTEN
OUR INTELLECTS.
The GA Y ATRI \fAl':TRA is chanted generally at each Sandhya (i.e. morning 4:30 a.rn. to 5:00 a.m) (BRAHMA
MUHCRTA) and evening before sunset a minimum number
of len times,
OM TAT SAT
T AKEl': FRO~l
"KAN ARA S:\RASW A T"
61
Nirvar.ashatkam
(Rejection
1f~(~t.1't
~iJrf.l
:nt
..~,"~rq..~In'Gr~
..... -i\1r~Pt
~<I..~~q%
.. ~
I
Ar~S''{
II t II
I. \1 ind-intellect-rhought-cgo
am I not.
"either have I cars. tongue. nor nostrils. nor eyes:
1 am no! the five great clements;
I am Pure Consciousness,
Bliss. the Self;
J am Auspiciousness,
Auspiciousness
alone am I
.. .. JII1Irq;
iI " .~:
.. .r ijCij"fG:' .. .r
.. "J~ql"Jq'(
(q~I"~,,,ql
;r
q"".a~"
~1Il1
fticnsCI(
ftJ~
II ~ II
2. The vital-air I am nor.
Nor have 1 anything to do with the physiological functions
in my body:
Nor am I thc seven-fold material that goes into the building
up of the body:
Nor am 1 in any way attached to the five sheaths' of my
personality:
I have nothing 10 do with the five organ s of action
1 am Auspiciousness.
Auspiciousness
alone am I.
WI
it '''O.n ;r q m~
~ ~ it ~ IJffi{q¥ITi{:
WI 1fqT .. t;{J'Il ..
~~~:
..
e\tif " ~r
;W '"
V II
1am neither the expcriencer (subject), nor the experienced
(object). nor the experiencing;
1 am Auspiciousness .
Auspiciousness
alone am I .
;r " ~fiT
PIal aCf
.. ~~
.. ~ 3t1fd~~:
*' ?r. ~
5. 1 have
AlitS(t{ ftmS(1( r ~ II
nor have
1 have neither father nor
I have no kith or kin. no
I know no guru. nor am
I am Auspiciousness.
Auspiciousness
alone am
I any caste or creed distinction;
no death.
mother; why' I am never horn!
friends.
I a disciple:
I.
f.m~{ ~
f.t~
fw~ql
.. ~:
g~, ftitq:
fq~
ffil~~:
WI ~Ht~1R1
IR1it .. "I.:
Itt
4. Sin or merit Can never touch me.
Joy and sorrow cannot contaminate me;
I know no mantra. I have no sacred pilgrimage to make.
I know no scripture, nor have I anything to gain through
rituals;
~~
I
WI
.. 6~
.t aU$( ~ .nif{;r.n.m
~;m:
~~
ftmst'(. u
srt
PJ~~ ftmsn..
;y ~
;y ~
.. ~
~st1(.
and Assertion)
~~
~
~iap«qIUI'!.
.mr.i ~:
~S(I{
r~;fls(1{
II ~ 1
If ~ II
3. I have neither likes or dislikes
Nor have I covctuousness
or greed.
Nor have I any arrogant vanity nor any competition with
anyone:
r have nOl even a need for the four main 'purposes of life"
I am AuspKi(lu~ncss.
Auspiciousness.
alone am I.
6. Thought-free
am 1. formless my only fonn.
I am the vitality behind all sense-organs of everyone;
Ncither have 1 attachment to anything. nor am I free from
everything
I am ali-inclusive:
I am AuspicIOusness.
Auspiciousncss
am I.
63
UNIVERSAL PRAYER
Sarvesharn
Sarvesham
Sarvesharn
Sarvesharn
Svasti Bhavatu
Santir Bhavatu
Purnam Bhavatu
Mangalam Bhavatu
May
May
May
May
auspiciouncss be unto all;
peace be unto all;
fu IIness be unto all:
prosperity be unto all;
Sarvc Bhavantu Sukhinah
Sarve Santu Niramayah
Sarve Bhadrani Pasyantu
Ma Kaschid-Duhkha-Bhag-Bhavet
Mayall be happy;
Mayall be free from disabilities;
Mayall behold what is auspicious;
May none suffer from sorrow.
Asato Ma Sadgamaya
Tamaso Ma Jyorir-Gamaya
Mrityor-Ma Amritarn Gamaya
Om Santih Santih Santih
Lead me from the unreal I,) the Real;
Lead me from darkness 10 Light:
Lead me from mortality to Immortality.
Om Peace! Peace! Peace!
DAILY PRAYER
What is PRAYER? Why WE SHOULD PRAY?
Prayer is the human attempt to reach God, to commune with
the invisible being. the creator of all things, and redeemer of
all that is life. We should pray as it will help us aviod pitfalls
of life and it will give us strength to face lite's stresses and strains
with the fullest confidence in his universal law and justice. As
Mahatma Gandhi said, ram not a man of learning, but I humbly
claim to be a man of PRA YER'. Four of the greatest teachers
of the world. BUDDHA, JESUS. MAHA VIR and MOHAMMED. have left unimpeachable testimony that they found iluminanon through prayers. Therefore, Mahatma Gandhi said. 'Never
be negligent about PRAYERS'.
PRA YER is depending on God for his help in distress.
PRA YER is making friendship with God.
PRA YER is thanksgiving to God for all his blessings.
65
GAYATRI MANTRA
Gayatri Mantra has been accepted by all the sages of the
Himalayas as the greatest Mantra. This powerful Mantra is first
revealed to Sage Vishwarnitra after a transcedental experience
in meditation. The Mantra is a combination of Divine words
which are chanted or meditated for spiritual realization. Gayatri
meditation is also known as Sandhyopasana or Sandhya Vandana which means a meditation at dawn and dusk every day.
The ancient Vedic wisdom states that Gayatri is the highest
meditation for self-illumination. Sandhya means the meeting
period of day and night, i.e. dawn and dusk. Upasana means
meditation. Thus, Sandyhopasana means the meditation during
early morning and evening. Hence. the early morning and evening hours arc considered as the periods of peace or times of
spiritual power. As this meditation/chanting is done towards
the Sun which symbolizes the ray of Divine Light, it is also
known as Sandya Vandana or salutations to that Light of Truth.
Gayatri meditation is the highest (ann of worship. By practicing this meditation/chanting. one attains perfection of body,
mind and True Spirit.
In India, especially among orthodox Brahmins. the Gayatri
Mantra is never chanted publicly, for it is the mOSIsacred verse.
The Gayatri Mantra contains the power of God. Mostly, it is
impaned by a father to his son or from the Guru to his disciple
at the time of the sacred thread (Upanayanam) ceremony. The
sacred thread, also known as Yaynopvit purifies the heart and
mind. It opens doors to Vedic Knowledge which leads to the
path of holy life and self-realization.
The chanting of Gayatri Mantra begins with ~Om.
This
is the Primal Sound. It has no beginning, middle or end. Om
stands for all the Universe. Om is beyond time, space, and
causation. Om is Supreme and eternal. The Supreme, pure consciousness is Parabrahrnan. Gayatri Devi is the mother of this
transcedental consciousness. She is the mother of all Vedas.
i.e. source of divine wisdom. Hence, the Gayatri Mantra is
always chanted in the beginning of Pooja or Yadna. The divine
Gayatri Mantra is as follows:
?J:r 1I: ~:
crq ~~:
.~:
.~Otf~
Om Bhur Bhuvah Svah, Tat Savirur Varenyam
Bhargo Dcvasya Dhimahi, Dhiyo Yo Nan Prachodayat
The word Gayatri is derived from
(Gayatam Triyate hi). It means that which protects the chanter.
Hence. whoever chants this Mantra is well protected from the
evil of this materialist world, and ultimately he gets the True
happiness.
First nine words of the Gayatri Mantra contain a description
of the Ultimate Reality as follows:
Om
Bhuh
- Eternal Truth that is God
- The Earth, The Creator
Bhuvah
- The Atmosphere, The Remover of Miseries
Swah
- The Heven, The Bcstowcr of Happiness
Tat
- Stands for "That" - The Ultimate Reality
Savitur
- The Divine Light manifesting through the Sun
Varenyam- Divine Worship
Bhargo
- The Light
Devashya - Of the God
The remaining verse constitutes the prayer:
Dhimahi
Dhiyo
Yo
Nah
Prachodayat
-
Meditate
Intellect
That Lord
Our
Illuminate
The meaning of this powerful Mantra is as follows:
"That Lord who manifests through the Sun. one who is eternal and omnipresent, one who removes our miseries and one
who bestows wisdom, bliss and happiness; we meditate on that
Supreme God. May he illuminate our intellect with That Divine
Light. ..
This is a prayer to the Supreme God to increase our ability
to think wisely and 10 lead OUt intellects in doing good deeds
in our day-to-day life.
The Gayatri Mantra should be recited either 3, 9.11, or 108
times everyday; in the morning and evening. By chanting this
Vedic Mantra. one gets the Real Knowledge, wisdom, health.
peace and happiness.
Pt. Madhao V. Kharche
67
Daily Prayers
Compiled
by PI. Madhao
Shn Vishnu Prayer
Shri Ganesh Prayer
3V
Cf>n¥
~l~~~
R~Ji\,l~,
f1tfcf'jj ~~
1)
<Hf;' II
~t~'lcT I
~cr) ~~ '\jl~~
Vakratunda Mahaakaaya. Suryakoti Sarnaprabha
Kuru Me Dava, Sarvakaarycshu
Sarvadaa.
Shri Saraswati
Nirvighnam
Prayer
Saraswati Namas Tubhyam, Varade Kaamrupini
hham Karishyaami.
Sidhir Bhavatu Me Sadaa
Morning
Vidyaararn-
Prayer
q;~
~
V. Kharche
~~~
('\~~ ~
~H~\ <n:~fl~
~ .mri~·i~~>t~Tr~Karaagrc Vasate Laxmi. Karamadhyc
Govindaa, Prabhaate Karadarshanam
il){
~~\~n,
Saraswati,
Yam Brahmaa Varuncndra Rudra Marutah
Stunvanti Divyaih Stavaih
Vedaih Saangapadakrama
Upanishadaih
Gaayanti Yam Saamagaah
Dhyaanaavasthita
Tad Gaten Manasaa
Pashyanti Yam Yogino
Yashyaantam Na Viduh Suraasuraganaa
Dcvaaya Tasmai Namaah,
Kararnule Tu
Shri Laxmidevi
Vinaayakam
Saraswati
Gurum Bhaanum,
Pranamyaadau.
Prayer
Hrahma Vishnu Mahcshwaraan
Sarva Kaaryaartha
Sidhaye
Mahaa
Laxmi
Namaah
Tubhyam,
Sureshwari
Haripriyc Namaah Tubhyarn, Namaah
:Fl£-mlfI,
Tuhhyam
Tubhyarn
Dayaaniyc.
+\rl1~'
~~ =8;f,!t
~~~ ~~
rm.f1l \In70
Narnaah
~l~~
J'\\Sl
rltt".s ~ ~
Sarva Mangala Maangalyc. Shive Sarvaartha Saadhike
Sharanye Tryambake Gauri. Kaaraayani Namostu Te.
Shri Krishna
Shri Rama Prayer
Prayer
~q
~c1 ~
~~
l:R~'~.
Vasudevasutarn
Devaki
1l~~'~
J ~~~
)
~~
Cf~ sPfCf
Jr~
, -'
Dcvarn. Kaunsachaanur
Paramaanandam.
Krishnam
Mardanam
Vande Jagat Gurum.
Geeta Verses
Lokaabhiraamam
Raajivanctrarn
Ranarangadhiram.
Raghuvaunshanaatham
Kaarunyaruparn Karunaakaram Tam.
Shriraama chand ram Sharanam Prapadye
Param Brahrna Param Dhaama. Pavitrarn Paramam Bhavaan
Purusharn Shaasvatarn Divyam, Aadi Deva Ajam Vibhum.
\:l~s1
;a-~~c1
Shri Sitadevi
Prayer
l=n~
il4:0f jrSf
.cr~Lll"4P\1
fu~l1~
l1r ~:
~
<_e-n
Sarva Dharmaan
Aham Twaam
Schuchah.
Narnaste
Narnasre
Deva Deveshi. Namaste Epsitaprade
Jagataam Dhaatri, Narnaste Bhakta Varsale.
Radha Krishna
Pariryajya. Maamekarn Sharanam Vraja
Serva Paapcbhyo.
Mokshayishyami
Maa
Praise
~q~
Shri Hannman
Prayer
~4~OH't
~~)1
~~
",~~)n1 .
~~'~qRHTq~
arcnmir ~lan.~~
l' {til j\41r
~~cT
Manojavam Maaruta Tulyavegam,
Jitcndriyarn
Budhirnattarn Varistharn
Vaataatrnajam
Vaanaryutha
Mukhyam
Shriraarndutam
Sharanam Prapadyc
. Shir Vaalmiki
i-14£1a-d\W-
~'~~~~1.U1
~~.mrr
~~sr
,
Krishnam Vande Nandakumaram
Raadhaavalabha
Navanita Choram
Surataru Pushpasuhaaram
Shuram
Sundari Raadhaa Manovihararn.
Vandan
jS\~ ~
~~
~~~~
...
~g~~rrr~ar
cr~~~mr
...
Kujantam Raama Raarncti. Madhuram Madhuraaksharam
Aaruh a Kavitaa Shaakhaam.
Vande Vaalmiki Kokilam.
71
-rn
~tH
~~ ~~ ~
~$,5G tT(. o:Rl f2(':·1 T
~ ~~, iin1~.1~
~If: ~\~) ~~ .;qr:
Yaa Raadha Susvabhuteshu
Bhaktirupcn Sansthita
"amah Tuhhyurn. "amah Tuhhyarn. "amah Tubhyarn,
Namo
Namah.
Prayer
[0
Supreme
c_et~
~Cf
God
J:n (11 -t:l
~~
(q~~- ~-uT
~"lti\ ~.
Tvamcva
tq en
c_q~'
6f~
~m
~
](14Ur Cq'1tcr
~11 ~
~
Maataa Cha Pitaa Tvarncva
Tvarneva Bandhus Sakhaa
Tvarneva
Tvamcva Vidya Dravinarn Tvarncva
Tvamcva Sarvarn Mama De\'3 Dcva,
Shri Gaurihar
Prayer
~mri
~lt
~ cicr
~~'~~cf
.
e;~VrrcrclR
Submission
kr~~' tt-4 ~
~~}fD~
~U'4.~:~
~~
ro ~~~
'f\{l'~
~~
Karpoorgaurarn
Karunaavataaram
Sansaarhaararn
Bhujagendrahaaram
Sadaa Vasantam Hrudayaarvinde
Bhavarn Bhavaani Sahitam Narnaarni
God
[0
-rn~~&t~
ck
~y(. A f
~~'4q~
J\c1,
tn.rmrr:
Manmanaa Bhava Madbhakto. Madyaji Maam Namas
Mamevaishyasi
Yuktvaivam.
Aatmaanarn
Paraayanah.
Kuru
Offer of Flowcrs
~.~
/-n~Iffi~
~\
~
en
Cll=i.ff 11~~:
en -c.:...
~~
"l.\-un ~(~
~~V'TT~
~~Tcrrcl,
\:{-~~
'~'R- ~~-ftt
Kayen Vaachaa Manasendriyaih
VOla.
Budhyaatmanaa
Vaa PrakrUli Svahhaavaal
Karomi Yadyat Sak"lam ParasnMi.
"aaraaY:lnaaya
hI Samarpayaallli
I
I
I
I
OM JAYA JAGDISH HARE, SWAMI JAYA JAGDISH HARE!
BHAKTA JANAN KE SANKA~ KSHAN MEN DUR KARE! OM-
'DuKif'
JO DHYAVEPHAL PAVE,
VINA8HE MAN KA!
SUKH SAMPATI. GHAR AVE: k:·A~t.'TAMITE TAN KA! OMMAT PITA TUM MER.!, SIJ.4BAN"GAHUNKISKI!
TUM BIN AUR NA DIJ.fA, ASH KARoON KISKI! OM~
.
;
......
0
_
_
-
,:'
<)
'"
•
<,.fA
_
·,l),._
& A
TUM POORAN PARAMATMA, TUM ANitARYAMI!
PAR BHAHMA PARMESHWER,TUM:~ABAKE
SWAMI! OMrw~
_
I
-
/fi.'?;-
TUM KARUNA KE SAGAR,TUM
PALA'N,"KARTA!
.
_-<i<$":'
MAIN SEVAKTUM SWAMI, KRI~~~~!!9<!!!lAHTA!
OM-
tK
TUM HO
AGOCHAR, SABAK~'})~~
PATi!it~'t<\
KIS BIDHI MILUN DAYAMAYA,TUMt(G~MAIN'r~UMTI! OM~. -" '~
#. ~ ~
,~ ,
DEEN BANna\) DUKH HARTA, TUM RAilsHAK MEHt!
KAHUNA H~TA BADHAO, SHAHAN PXQATjtE!
OM',;~4,
_
~;it~
_
;~;
VISHAYA VIKA$\ MITAO, PAP HARO DaJrA! :i/
SHHADHA BH~,TI BADHAO, SANTA~:t(1 SI}tA!
,~"!",
I
;,:'>-/
-
'11
\,>,
"",
Q~I
!f'w
-
TAN MAN DHAN S~«~HAI TERA, SWJUU/SUB,
;HAI TERA!
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SHRI SATYANARAYANSWAMI KI, ARATI JO KO E- NAR GAVE!
KAHAT SHIVA,NAND SWAMI, VANCHIT PHUL PAVE!OM• • •••• • ••••••• • • ••• •••• • • • •• •••• • • • • •• • • •••••• • • • • • ••• ••• •• •
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by
Preeti J aggi
MESSAGE FROM THE CHAIRMAN
OF THE BOARD OF TRUSTEES
The unique strength of Hinduism is in its flexibility and diversity: reaching an honest way of life to the ultimate goal of immortality "Moksha ". The temples help the visual perception
with enthused determination of worship. God is every where
in every form. Practicing patience, forgiveness, perseverance
and tolerance is an integral part of becoming a Hindu - a better
human being. Equal respect for all religions with co-existence
and freedom from all religious fanaticism are the basics of
Hinduism.
With the inauguration of the Hindu Temple of Toledo, we
are marching ahead with a divine zeal to a new era, to the birth
of a new decade, towards the sunrise of another century. The
temple stands reflecting the pride, patience, detcrmination and
commitment of the entire Indian community in this part of North
America.
Now we must educate our children the true values of Hinduism with the teachings of Vedas, Ramayana and Bhagwat
Geeta. Let us color our minds with the different vibrant facets
of our religion now that the temple is here we need discipline
and even more commitment to preserve it. We must continue
to enrich the next generations with our ethnic and cultural
heritage. We have to work harder to keep the sense of pride
in our children. The maintenance of the existing building, improvements, and completing the unfinished parts of phase I of
construction and further expansion of forthcoming projects will
only be accomplished by long term financial commitment by
each & everyone. We invite all the members of our great community to join hands with us. Please join us if you have no!
done so, this is your temple. In the end, my sincerest gratitude
10 all of you for your invaluable help with time & money in
the construction of this temple,
Om P. Sharma
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