तव - A Tribute to Hindu Culture
INTERNATIONAL MONTHLY MAGAZINE OF HINDU YUVA
September 2007 - 1st Anniversary Edition
From the Editor’s Desk
Namaste,
Tattva is an international monthly magazine contributed by Hindu youth. Tattva, which means ‘essence’ in Sanskrit, is a global effort by
Hindu youth and draws inspiration from the roots of Hindu Dharma. It aims to present inspiring aspects of ancient Hindu culture and history along with related current day issues. It is an avenue to gain a better understanding and appreciate the most ancient culture thriving on
this planet. It also offers us an opportunity to share our ideas and inspire others.
First of its kind
Tattva is a unique effort in this regard. It is the first magazine of its kind contributed by Hindu youth across the globe. Tattva was started on
the occasion of Ganesh Chaturthi in September 2006 by a few youth based in Seattle, Washington. Since then it has grown each month and
today it has readers from 6 continents and has been downloaded more than 4,500 times. The Tattva team has focused on publishing highquality articles covering a wide range of topics including: Hindu rituals, basic tenets of Hinduism, Hindu way of living, Hindu art, dance
and music, Hindu Diaspora, Hindu festivals, Contributions in mathematics and science, Yoga, Ayurveda, Hindu history, How Hinduism
can contribute to solving current world problems, Challenges faced by Hindus today, Perception of Hinduism in academia, Hindu scriptures, Hindu temples and their architecture, Quizzes and puzzles, and much more. Since its first issue 12 months back, Tattva received an
overwhelming positive response every month. This has motivated the team to put together an even better issue each time. We hope to
maintain high standards in the forthcoming year. I would highly encourage all our new readers to browse the previous editions which are
archived online at http://www.hinduyuva.org/tattva
Need for Tattva today
The Hindu civilization is the only ancient civilization thriving on this planet. It has a unbroken history of several thousands of years. Today,
one in every six people in the world is a Hindu. In spite of its huge following, rich history, and innumerous contributions to the human
race, Hindu Dharma is perhaps the least understood among the major religions today. The Hindu thought is a knowledge base which has
been collected since the ancient Vedic period. This knowledge is timeless and applicable to the entire humanity. Its integral approach provides a beacon of hope in today’s challenging and dynamic world situation. We as Hindu youth and potential leaders of the future generation are the guardians of this ancient treasure of timeless knowledge. It has been aptly said, “With great power comes great responsibility.”
It is our responsibility to understand the depths of this knowledge, increase awareness among others about it, and take a stand on the current day issues. Tattva aims to do precisely that. Welcome to the Tattva family!
आ नो भिाः बतवो यतु वतः
Let noble thoughts come to us from all sides - Rig Veda
Shobhit Mathur
Editor
Software Engineer at Amazon.com, Seattle
[email protected]
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Hindu YUVA
Swami Vivekananda came
to the United States of
America in 1893 to attend the Parliament of
World Religions as a
representative of Hindu
Dharma. He was a little
known Hindu monk from
India at the time, but
soon after his first speech
in Chicago at the Parliament of World Religions, the philosophy of Hindu Dharma became
a widely known and respected philosophy in the West. All of us are
born in the lineage of this ancient yet relevant tradition and culture
of Hindu Dharma. It is our great privilege as youth to practice
Hindu Dharma as well as to help propagate its great message. Keeping this in mind Hindu Swayamsevak Sangh has started a student
organization at several colleges and universities in the United States
of America to help students practice Hindu Dharma on campus, as
well as learn more about Hindu Dharma. The student organization
is aptly called Hindu YUVA – Youth for Unity, Virtues, and Action.
Ashishta: The one who
has the aspirations
Balishta: The one who has
the courage and strength
Drudhista: The one who
has the steadfastness
The youth must have the
aspirations for the wellbeing of the world, for
they are the ones who have the energy and enthusiasm to bring
about a change for the better. One of the missions of Hindu YUVA
is uniting the Hindu students on campus, which can be wellunderstood from Swami Vivekananda’s comments after his successful tour of the West. When people in India asked him to name one
thing that Hindus can learn from the West, his answer was,
“Organization.” Unity in Hindu Dharma also has a higher meaning
in terms of the unity of Aatma (individual soul) and Paramatma
(God). We must live and practice Hindu Dharma to be able to further understand this unity.
The second aspect of Hindu YUVA is Virtues, which we will translate as Dharma. There are ten defined characteristics of Dharma as
It is Swami Vivekananda who said, “O fortunate youth, recognize
eloquently described in the following Sanskrit hymn.
this great duty. Feel this wonderful privilege. Take up this advenDhriti Kshama Damo Asteyam Shaucham Indriya-nigrahah
ture. God watches you graciously, ever ready to help and guide. I
wish you to be great. The world has put its faith in you. Your eldDheer Vidya Satyam Akrodho Dashakam Dharma Lakshanam
ers keep their hopes in you. Now youth means to place your firm
confidence in yourself and exercise your hopeful determination and (1) Dhriti – Patience, (2) Kshama – Forgiveness, (3) Damah – Self
resolution and willing good intentions in this beautiful task of self- Control, (4) Asteya – Not Stealing, (5) Shaucha – Purity, (6) Indriya
culture. This will truly bring supreme satisfaction and fulfillment Nigraha – Sense Control, (7) Dhi – Intellect, (8) Vidya – Learning/
not only to you, but also to all concerned. The shaping of your life Knowledge, (9) Satya – Truth, (10) Akrodha – Absence of Anger.
is indeed in your own hands.” Hindu YUVA – Youth for Unity,
The third and final aspect of Hindu YUVA is Action, or selfless acVirtues, and Action was started to organize Hindu students on camtion for the benefit and welfare of others. This action is in the form
puses and to create a network of like-minded students who can pracof Sewa, or service. One interesting and appropriate acronym of
tice Hindu Dharma collectively. As Shri Guruji, Madhavrao GolSEWA is “Selfless Efforts for Welfare of All.” As Hindu students on
walkar, said, “Our youth must be made to feel proud of being in the
campus, we must make efforts to serve the local community through
great lineage of rishis and yogis. If we have to live up to their legvarious projects and initiatives.
acy, we must live as Hindus, we must appear as Hindus, and we
Last but certainly not least, if you are interested in getting involved
must make ourselves felt by the whole world as Hindus.”
Along with the highest ideals of Hindu Dharma, we must understand more in Hindu YUVA activities, or are interested in starting the
the meaning of Hindu organization on your camYUVA in greater detail. pus, please visit
“Yuva” means youth, and www.hssus.org and
the Upanishads have said, www.hinudyuva.org to get
“Ashistha Balishta Drudhishta more information on HSS
YuvaAdhyayi,” about youth. and Hindu YUVA.
The yuva, or the youth, is
the one who has aspira- You may also contact us via
tions, courage and strength, e-mail at
[email protected].
and steadfastness.
PAGE 3
तव - A TRIBUTE TO HINDU CULTURE
Vedas: A Vast Storehouse of Scientific Knowledge
When asked to think of scientifically advanced civilizations, most
people think of Greece, Rome, and Europe. However, amazing
scientific discoveries were also made in India thousands of years ago.
In this article, we will explore some of the contributions that ancient
India made in various fields of science.
Scientific Knowledge in Vedic Times
Before the 16th century, the early Europeans believed that the earth
was the center of the universe (Geo-centrism) and that it was created in the year 4004 BCE. After Copernicus’s and Galileo’s scientific investigations in the 16th and 17th centuries, they started believing in Helio-centrism, that the sun was
the center of the universe. However,
Harlow Shapely (1885-1972), an
American astronomer, gave a big blow
to this theory on April 26, 1920. He
showed that the sun was not the center
of our galaxy and that it was far on the
outskirts of the galaxy (about 26,000
light years from the center). According
to him, our position in our galaxy (the
Milky Way) and the then supposed universe was eccentric. Today’s scientists
believe that the universe is ever expanding, that it has no known center, and
that the earth is millions of years old.
Thousands of years ago, the ancient Vedic seers declared that the
universe is “Ananta Koti Brahmanda,” meaning that the universe
is made of billions of galaxies and heavenly bodies; this is very similar to our modern theories. In fact, many of today’s scientific theories match the knowledge documented in our ancient Hindu texts.
The ancient Indians laid the foundation for mathematical, scientific,
spiritual, medical, ethical, and psychological knowledge. They measured both time and space and mapped out the heavens. They analyzed the constitution of matter and understood the nature of the
spirit. They conceived and developed the sciences of logic and grammar and made great advances in fields as divergent as anatomy and
astronomy, aeronautics and architecture, music and martial arts,
medicine and mathematics, philosophy and physics, religion and
rational logic. In the words of Einstein, “We owe a lot to Indians, who taught us how to count, without which no
worthwhile scientific discovery could have been made.”
India invented the concept of zero and shared it with the world.
Without zero there would be no binary systems and no computers;
counting would be clumsy and cumbersome.
Vedas, Anatomy and Medical Sciences
Our present knowledge of the nervous system fits in very accurately
with the internal description of the human body given in the Vedas
PAGE 4
Ravi Kumar
10,000 years ago. The word for heart in Vedic Sanskrit is “Hridaya”.
It is made of three parts - Hri, Da, Ya. “Hri” comes from “Harati”
which means “to receive,” “Da” is the short form of “Dadati” which
means “to give” and “Ya” stands for “Ayati” which means “to go, to
move, or to circulate.” It is amazing that the Vedic seers coined this
word, since we now know that the heart has precisely these three
functions. It was not until millenniums later that William Harvey, in
1628 CE, became the first European to discover the circulation of
blood.
Plastic surgeries performed in today’s most modern hospitals are
similar to the one performed by Sushruta
3,000 years ago. The medical knowledge
present in ancient Hindu society is unmatched. Early Hindu doctors knew
about bone setting, arresting of blood
flow, cataract operations, and cures for
most ailments.
Vedic Astronomy
Indian astronomers have been mapping
the skies for over 8,000 years; they have
reached a very high degree of proficiency
in astronomy. The six Vedangas deal
with six different subjects, namely Siksha
(phonetics or speech sounds), Vyakarna
(grammar), Chhandas (meters or music),
Niruktam (etymology or origin and developments of words),
Jyotisham (astrology), and Kalpam (ceremonies). Vedic ceremonies
are to be performed during specified periods of time and hence accurate measurements of time became imperative.
Exact calculations of amavasyas, purnimas, solar and lunar eclipses,
solstices, and equinoxes were known during the Vedic times. In the
Vedic times each grahasta was required to do Sandhya vandanam
three times a day and on some special days like amavasyas, eclipses
etc. During sandhya vandans he had to recite the date of that day
since creation. Jyotisha Shastra, which is part of the Vedangas, contains many books that give the position of the planets and moon.
Most ancient Hindu books contain references to planetary positions.
For example, the Mahabharata, written more than 5,000 years ago,
contains more than 150 references to astronomy.
Vedic Cosmology is yet another ancient Vedic science that can be
confirmed by modern scientific findings; this is acknowledged by
well-known scientists and authors, such as Carl Sagan and Nobel
laureate Count Maurice Maeterlinck, who recognized that the
cosmology of the Vedas closely parallels modern scientific findings.
Carl Sagan stated, "Vedic Cosmology is the only one in which
the time scales correspond to those of modern scientific
cosmology."
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
French astronomer Jean-Claude Bailly corroborated the antiquity
and accuracy of the Vedic astronomical measurements as "more
ancient than those of the Greeks or Egyptians." He further
asserted that "the movements of the stars calculated 4,500
years ago, do not differ by a minute from the tables of today." The ninety-foot tall astronomical instrument known as
Samrat Yantra, built by the learned King Suwai Jai Singh of Jaipur,
measures time to within two seconds per day.
Cosmology and other scientific accomplishments of ancient India
spread to various countries along with mercantile and cultural exchanges. There are almost one hundred references in the Rig Veda
alone to the ocean and maritime activity. This is confirmed by Indian
historian R. C. Majumdar, who stated that the people of the IndusSarasvati Civilization engaged in trade with Sooma and centers of
culture in western Asia and Crete.
Maha Kalpa or Brahma Ayu is the largest unit of time =
311,040,000,000,000 solar years. And Truti is the smallest unit of
time = 33,750th part of a second. According to modern science,
the known universe is 13.7 billion years old with a diameter of at
least 20 billion light years (and probably much larger). Certainly the
world was not created in 4004 BCE as believed by the Europeans
until a few centuries ago.
“Shani” in Sanskrit means “slow” and it is the name of planet Saturn.
Today, we understand the reasoning behind this ancient name: Shani
or Saturn takes 29.46 years to go around the sun once. Jupiter is
called “Guru” which means the “leader, biggest, or heaviest.” (Its
radius is 11.21 times and mass is 317.8 times those of earth.) The
sun itself is called Mitra (friend), Khaga (roams in the sky), Sapta
Ashwan (rider of seven hoses), etc.
The richness of the ancient Sanskrit language and the incredible
wealth of knowledge in the Vedas can be inferred just from the
words found in the Vedas.
• Hiranyagarbha = Cosmic Egg
• Neeharika = Nebula
• Krishnatara = Black Hole
• Dhumaketu = Comet
• Griha = Planet
• Upa-Griha = Satellite
• Ulka = Meteorites
Vedic Physics
In the 5th century, Aryabhatta discovered many laws of physics which
we today attribute to Sir Isaac Newton (1642-1727). Aryabhatta
knew the value of pi. He knew that the earth revolves around the
sun, is spherical in shape, rotates on its axis, and is suspended in
space; he also determined that lunar and solar eclipses occur as a
result of the interplay of the sun, the moon and the earth. Aryabhatta understood the laws of gravity, the circumference of the earth,
the distance between the planets and the sun, the revolutionary
movement of the earth around the sun, and so on. At least 1100
PAGE 5
years before Galileo and Newton, Aryabhatta wrote in his Aryabhateeyam, “Just as a person traveling in a boat feels that the
trees on the bank are moving, people on the earth feel
that the sun is moving.”
Vedic Architecture and Vastu Shastra
Vastu Shastra was codified by Vishwakarma, the Lord of engineering and constructions. Mohanjo-daro, one of the most ancient cities
of the world, had a complex underground sewage system, unthinkable even today in major cities of the world. It had well laid-out
streets, public libraries, swimming pools, water treatment plants,
and buildings. Some of the old structures in India like the Brahadeeshwara temple in Tanjavur, Madurai Temple, and the ancient pillar
in Delhi falsely called the Kutub Minar, boast great engineering
skills. The iron pillars built by emperor Ashoka in the fourth century BCE have not rusted even to this day. Ajanta, Ellora, and Elephant cave temples are rare masterpieces in engineering and paintings. The fort of Kumbalgarh, the Dilwara Jain temples in Ajmer,
the Gomateshwara rock carvings near Mysore, the rock carvings at
Mahabalipuram, the sun temple in Konark, and the Belur and
Halebedu temples are among the lesser known, but still magnificent, wonders of the world. Ancient India also had several world
renowned universities like Takshashila, Nalanda, Vaishali, Kanchipuram, Ujjain, and Madurai that attracted scholars from all over
the world.
The scientific knowledge found in the Vedas shows how advanced
and progressive ancient India was. In Vedic times, India’s contributions to various fields of science traveled to and helped civilizations
around the world. Even today, yoga, meditation, Ayurveda, etc.
are quickly gaining popularity in the west. Yoga and meditation are
practiced by over 10% of the population in America, Europe, Australia, and New Zealand. Hindus have much to offer; it is time that
we come together as a strong, cohesive society and once again use
our knowledge to benefit the world.
Born in Chennai, India, Shri Ravi Kumar completed his B.Tech. in Instrument Technology
from the prestigious Indian Institute of Technology in 1970. He worked as a Project Engineer
with M/S Tata Consulting Engineers and M/S
Larsen Toubro for 5 years. He gave up his engineering career in 1975 to serve the poor and
needy in tribal areas of Maharashtra. He was in
charge of several educational, medical and employment projects in the
Thane district for 7 years. Since 1982 Shri Ravi Kumar has been traveling
in the Asia-Pacific regions, including Burma, Thailand, Malaysia, Singapore, Japan, Indonesia, Australia, Fiji, New Zealand, Sri Lanka, and Gulf
Countries. In these countries and in Mauritius, South Africa, USA, UK and
Canada, Shri Ravi Kumar has conducted over 100 workshops on Vedic
Mathematics and Vedic Science in universities, research institutes, schools
and social organizations. Shri Ravi Kumar has also conducted over 100
youth and children camps on Basic Hinduism in over 20 countries. Additionally, he has conducted over 100 yoga camps around the world. You can
reach him at [email protected]
तव - A TRIBUTE TO HINDU CULTURE
Challenges faced by Hindu Youth Over seas
Siddhar tha Shankar Sinha
Our cultural motherland celebrated its 60th, ‘diamond’ year of independence this month. The past
60 years have quite possibly been the most tumultuous in our many-millennia-old history, with India
rising from the status of the biggest jewel in the Colonial crown to being acknowledged on the world
stage as a superpower in her own right. The rest of the world has much to thank India for: her material, intellectual and spiritual riches, all of which have benefited the world, not just her people alone.
Our biggest contribution to the world, our ‘largest item of export’, has been the people of India
themselves. People in all four ashramas (stages of life) of life go abroad - students pursuing higher
education, working professionals, parents visiting children, as well as spiritual teachers spreading the
knowledge of Sanatana Dharma.
Of all the people from these four ashramas, it is we, the students, who are by far the
most important. We are the ones who undergo development of character overseas; we
are the ones who imbibe the global outlook; and most importantly, we are the ones
who will dictate the future progress of India. Indeed, we are the karnadhars, the worthy sons and daughters of India. It is therefore of utmost importance that we be
knowledgeable about our heritage.
For many of us, life abroad is the first time we have ever been away from family. For almost everyone it is the first time that we are in a
society radically different from our own. The majority of us react in one of two ways - withdraw into a “comfort” zone consisting of our
own countrymen, or go “native” and completely imbibe the culture of the place. As can be seen, neither option is particularly positive. The
only healthy choice is to accept the new environment while still keeping in touch with our roots, developing along the
way, a healthy sense of perspective that will hold us in good stead throughout our lives. The values of the Hindu way
of life are the best possible support that we have access to in our journey during these years.
This task, however, is easier contemplated than acted upon. Trying to lead a life in a strange land is not easy, and with constant pressures to
adjust to the demands of life, it is all too easy to follow the path of least resistance: take up the lifestyle of the people around us. Practices
and observances which were second nature to us back home quickly fall by the wayside. We celebrate local events without ever giving a
thought to our Hindu festivals. However, we have the enviable position of being from a country admired for its culture and its contributions
to the world. We are regularly asked questions about our country, often by people whose knowledge of our nation, customs, and religion
are minimal. How will we be able to confidently answer these questions and successfully represent our culture?
The answer is simple: let us not forget our roots! Keep in touch with people back home. Read about our country, both in current news and
history. Keep an almanac of festivals and days of religious observances, and celebrate them with friends! Visit a temple or if that is not possible, keep a small shrine at your home. Even something as simple as applying a tilak on one’s forehead is a great way to ‘stay connected’ (and
if people ask about it, tell them! You will refresh the connections by repeating the knowledge to others). Join a group like the Hindu Students Council or Hindu YUVA, or start one! Above all, remember who you are, and where you are from. You are an Indian, a Hindu.
These two terms hold immeasurable importance. Wear them with pride.
Siddhartha Shankar Sinha is an undergraduate student at the Bioengineering Department of University of Washington. You can reach him at
[email protected]
Quote of the Month
“India was trampled over, fought over. Now are people beginning to understand that there has been a great vandalizing of India. The movement is now from below. It has to be dealt with. It is not enough to abuse these youths or use
that fashionable word from Europe, 'fascism'. There is a big, historical development going on in India. What is happening in India is a new historical awakening. Indian intellectuals, who want to be secure in their liberal beliefs, may
not understand what is going on. But every other Indian knows precisely what is happening: deep down he knows that
a larger response is emerging even if at times this response appears in his eyes to be threatening.”
Sir Vidiadhar Surajprasad Naipaul (1932 - ), better known as V. S. Naipaul, is a writer of Indo-Trinidadian descent. Naipaul was
awarded the Nobel Prize in Literature in 2001 and knighted by Queen Elizabeth II in 1990.
PAGE 6
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Swathi Kamakshi
Indian Dance and Hinduism
The origin of all Indian classical performing art forms, holds
Hinduism at its heart. In this article, let us take a brief look at the
history of our dance culture to explore how it is inseparable from
our religion and our parampara, or traditions.
Natya Shastra: The fifth Veda
Natya Shastra, written by Sage
Bharath Muni and considered to
be the ‘Fifth Veda,’ serves as a
definitive guide for performing
arts in our culture. According to
this Shastra, Lord Brahma created
Natya Veda for the pleasure of
the layman, to help him realize
the ‘Ultimate’ or the Universal
power. Lord Brahma passed on
this Natya Veda to his son, sage
Bharata Muni, who later penned
this as Natya Shastra and passed it on to his sons. Thus Indian dance
descended to Bhuloka (earth) from Sivaloka (heaven). Natya Shastra
is composed of four main aspects: (1) Literature derived from the
Rig Veda, (2) Song from the Sama Veda, (3) Abhinaya, or expression, from the Yajur Veda and (4) Rasa, or aesthetic experience,
from the Atharva Veda. Over time, many classical dance forms followed the rules specified in the Shastra, and emerged into beautiful
forms such as Bharatanatyam, Kuchipudi, Kathakali, Mohini Attam,
Kathak, Odissi and Manipuri, and numerous other vigorous folk
dances.
Dance forms in India
Dance forms in India were originally performed by devadasis or
temple dancers. Devadasi means servant of lord, Deva referring to
the Lord of the temple and dasi, meaning servant. Hence, the dance
repertoire had pieces performed in praise of God displaying feelings
of bhakti and spiritual love. Nrittam (dance), Geetham (music), and
Vadyam (instruments) take a place in the Shodasha Upacharanam or
the sixteen types of pooja (services/honors). Although temple dancers are absent today due to several social reformations, because of
the efforts made by great visionaries, namely Thiru. E. Krishna Iyer,
Smt. Rukmimi Devi, and many others, the art forms did not die.
They were instead taken to greater levels and made reachable to a
larger percentage of the society.
Structure of the dance forms
Now, let us take a look at the structure of our dance forms before
we discuss how Hinduism and dance are strongly related. According
to the Natya Shastra, our classical dances broadly consist of three
elements: Nritta (rhythmic elements), Natya (dramatic element, or
Abhinaya, or expression) and Nritya (combination of rhythm with
expression). The Shastra extensively codifies every aspect of the
PAGE 7
above mentioned category which includes the usage of body, emotions, music, instruments, ornaments, stage etc. Abhinaya means to
bring towards or communicate. Of the different types of Abhinaya,
Satvika Abhinaya deals with the emotional aspect that anybody can
easily relate to and understand. Satvika Abhinaya is comprised of the
Nava Rasas or the nine aesthetic flavors or sentiments which give
rise to Bhava or human emotions. The Nava Rasas are Shringara
(love), Haasya (humor and laughter), Karuna (compassion), Roudra
(anger), Veera (heroism), Bhaya (fearful terror), Bheebatsa
(disgust), Adbhuta (wonder-awe), and Shanta (peacefulness). The
emotional stories depicting these rasas are generally interspersed
with nritta or rhythmic movements.
Connection with Hinduism
In Hinduism, salvation or moksha, can be attained through several
ways. One of which is Dhyanam or meditation. Dhyanam can be
explained as the process of achieving Sama-Bhava or singlemindedness devoid of fluctuating human emotions. In such a state,
the Ahamkara or ego is completely subdued and the Jeevatma
(human soul) feels a sense of unity with Paramatma (Universal Soul
or God). Let us see how our dance forms help the performer and the
audience to get to the state of Sama-Bhava and further.
Sama-Bhava or single-mindedness can be achieved when an individual develops an objective outlook towards human emotions. This
objective outlook can be achieved if the person has understood their
temporal state in human
life. Performing the Nava
Rasas helps the dancer to
have a tremendous exposure to this aspect as she
personally observes the
shift in emotions, causes
and effects of the same
and other subtle aspects.
She learns about human
emotions in a positive
manner and is able to analyze them better. The
audience is also given a
chance to analyze their
own emotions while
watching the dance. They
feel nourished seeing human emotions handled in
a divine way.
Furthermore, the performer enters a state of Dhyana when she
seamlessly blends the different aspects such as Nritta, Nritya and
Natya with very high concentration. This is the same impact she
gives to her audience who are carried with the performer to a state
तव - A TRIBUTE TO HINDU CULTURE
where they are able to ignore worldly pressures and feel a sense of satisfaction or bliss. The spiritual satisfaction of wanting the Jivatma (human soul) to merge with the Paramatma (universal soul/God) can be
experienced through natya. This concept can be expressed through the stories of the nayaki (heroine/
Jivatma) yearning for the love of the man (hero/Paramatma) with the help of sakhi (friend/Guru). Such
story pieces aim at transcending the individualistic Ahamkara to merge with the Ultimate. It is important
to note this inner spiritual meaning for us to appreciate our dance forms. To attain a stage when a performer can render a performance leading to Dhyana needs intense training for several years which teaches
the artist discipline and ‘Guru Bhakti’, (appreciation and respect for the Guru, or teacher, for his patience and wisdom).
Another vital concept of Sanatana Dharma is the worship of nature; in Hinduism, a tremendous amount of respect is given to all aspects of
nature, from animals and plants to the earth itself. One evident example of this in all our Indian dance forms is the concept of
‘Bhuminamaskar,’ Bhumi - earth, Namaskar- bow to show respect. During the beginning and end of a dance recital, the dancer prays to her
ancestors, God, her guru, the audience for their support and begs apology from Mother Earth for striking her foot while dancing.
Apart from the above mentioned connections to our religion, our dance forms are versatile enough to depict anything from a living thing,
natural phenomenon, to any contemporary thing, even a computer. According to the Natya Shastra, “There is neither wisdom nor knowledge; neither art nor craft; neither device nor action that is not to be found in Natya.” With the permutation and combination of the different postures and the nava rasas specified in the Shastra, the performer is able to express her true self and bring out any concept or idea in a
beautiful and ever lasting form to her viewer. Indian dance forms can give the performer and the audience a wholesome feeling as this particular art form has all in itself: spirituality, emotion, melody and rhythm.
Swathi Kamakshi is a Seattle-based Bharatanatyam dancer with over nineteen years of performance experience. She is a software engineer by profession and
can be contacted at [email protected]
Kautilya’s Ar thashastra
Tanmoy Sinha
Arthashastra, written by Kautilya (also known as Chanakya), is an ancient treatise dealing with the governance of a
country. Chanakya was a very learned scholar at the Takshashila University (an ancient Hindu university, located in
present-day Pakistan) and the acharya of Chandragupta Maurya. He had mastery over political science, economics,
accounting, and governance, and was the driving force behind the creation of the Maurya dynasty. Apart from Arthashastra, Kautilya wrote several other books such as Chanakya-Sutras (Rules of Science) and Chanakya-Rajanitisastra
(Science of Government Policies).
The Hindu way of life describes 4 purusharthas (goals): Dharma, Artha, Kama, and Moksha. Artha refers to material
progress, which is necessary in order to live a balanced life. The basis of Arthashastra is that one must strive to generate wealth, resources, and money, and share it equitably to create happiness for oneself and others. Such generation of wealth must be through ethical means, which alone will lead to overall happiness.
Arthashastra takes a holistic approach to governance and explains several areas critical to the functioning of a country in depth. The main
sections deal with National security and Foreign Policy, Administration of Justice, Policies related to economic development, Taxation,
Labor Management, and Financial Management.
The discussion in Arthashastra is as relevant today as it was in Kautilya’s time. Kautilya was well-versed with the
characteristics of bureaucrats and statesmen and laid down rules to prevent misuse of power. He emphasized the
importance of accounting methods in economic enterprises to properly measure economic performance. He
explained that no amount of rules and regulations or auditing can prevent unethical behavior and that characterbuilding and action-oriented ethical values were essential.
Kautilya explains the necessity of having strong government finances and an able army. Arthashastra has detailed
sections on topics such as mineralogy, mining and metals, agriculture, animal husbandry and medicine. The
book describes in great detail, the characteristics of the ruler and their duties. It states that the moral duty of the
king is to increase prosperity, ensure judicial fairness, and provide national security. The book also describes
duties of other key positions in the government such as Police chief, Chief Justice, Treasurer, Defense minister,
Commerce Minister and others. The Arthashastra predates any similar body of work from the Greek, Roman or
Chinese civilizations and is the source of many modern practices such as double-entry book keeping method, audits, etc.
Tanmoy Sinha is a business analyst with IBM in Bangalore. You can reach him at [email protected].
PAGE 8
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Rac k your brains
Har sha and Sumit
Puzzle 1: Below is a list of anagrams, i.e., words that have been jumbled up. We have provided clues to help you unscramble each word.
Choose the selected letter(s) from each word and rearrange them to obtain the meta-answer. The illustration and the overall theme provide
you with clues to obtain the meta-answer. Answers on page 16
Picture Clue for puzzle 1
Word Clues for puzzle 1
Gaudi (AP and Karnataka): _ _ [ ] _ _
Digu Wadap (Maharashtra) _ _ _ _
_[]__[]
Shaikabi (Punjab): _ [ ] _ _ _ _ _ _
Udhapunt Zhutklava (TN): _ _ _ _ _ [ ] _ _
_________
Husiv (Kerala): [ ] _ _ _ _
Ailop Khasibha (Bengal): _ _ _ _ _
Oghaab Ubhi (Assam): _ _ [ ] _ _ _
___[]____
____
Havren (Kashmir): _ _ [ ] [ ] _ _
Meta-answer (Nepal): _ _ _ _
______
Puzzle 2: Below is a list of famous quotes related to the Indian Independence struggle. However, to make your life tougher, all the quotes
have been encoded with a secret code. The code is a simple one though; each letter in the alphabet has been replaced by another. For example, if the code says that A is to be substituted with G, T with E, and V with R, then Tattva becomes Egeerg.
Each entry is a quote followed by the name of the person who said it. To help you out, the same code has been applied on all the quotes,
i.e., if you figure out that G stands for A in one of the quotes, the same holds in all. Also, we have provided a clue for each quote that
should help you identify the person cited. Answers on page 16
1. Hsa asgfw nfqqy tq ampy hsafw mvmtp tqqydm -- Oslfmof Zfmytjm Lqow (Led the INA)
2. Oxmjmg po au lpjhfjpdfh myt P ofmbb fmkw ph -- Lmb Dmydmtfmj Hpbmn (Founded the Daily Kesari)
3. My wuw iqj my wuw xpbb amnw hfw xfqbw xqjbt lbpyt --- Amfmham Dmytfp (Pioneer of Satyagraha)
4. Hfw ofqho hfmh fph aw mjw hfw bmoh ympbo hq hfw zqiipy qi Ljphpof jsbw py Pytpm -- Lprpy Zfmytjm Rmb (One among the famous
trio during the 1920s)
5. Ph po wmou hq npbb pytpkptsmbo lsh uqs zmyyqh npbb hfw ptwmo. Djwmh warpjwo zjsalbwt xfpbw hfw ptwmo osjkpkwt -- Lfmdmh
Opydf (One of the most famous Indian revolutionaries)
6. Gmp gmxmy, gmp npomy -- Bmb Lmfmtsj Ofmohjp (Third PM of India)
7. Xphfqsh rwmzw, mbb qhfwj tjwmao kmypof myt mjw jwtszwt hq mofwo -- Gmxmfmjbmb Ywfjs (His book on Indian history was
adapted into a famous Hindi TV serial)
8. P bqkwt au aqhfwjbmyt twmjbu lwiqjw P xwyh hq Mawjpzm myt Wydbmyt. Mihwj au jwhsjy, wkwju rmjhpzbw qi tsoh qi hfpo bmyt
owwao omzjwt hq aw. -- Oxmap Kpkwnmymytm (His real name was Narendranath Dutta)
Harsha Madhyastha is a Ph.D. student in the Computer Science and Engineering Department at the University of Washington, Seattle. You can reach him
at [email protected]. Sumit Sanghai is a software engineer based in Mumbai. He can be reached at [email protected]. Sumit and Harsha
are word games freaks, as you can see!
PAGE 9
तव - A TRIBUTE TO HINDU CULTURE
The Wisdom of the Yog is: Pur usha, Prakr iti and Vikr iti
Manjuma Raman
The Spirit beyond creation and the Spirit in creation are both generally called Purusha. The Spirit beyond creation is called Para-Purusha
and the Spirit in creation is called Kutastha-Purusha. Para-Purusha created his consort, Prakriti through which it manifests. The Para-Purusha,
reflected by the soul, manifests as causal human body, astral human body and physical human body. The Kutasha-Purusha manifests as
causal cosmic universe, astral cosmic universe ,and physical cosmic universe.
Prakriti in its undifferentiated state is called Mula-Prakriti. Mula-Prakriti in its pure state is called Para-Prakriti and in its impure state is
called Apara-Prakriti. Para-Prikriti manifests as causal and astral bodies and Apara-Prakriti manifests as physical body.
Purusha and Prakriti create the causal, astral, and physical bodies from the pancha mahabhutas; earth, water, fire, air and ether. The soul,
trapped in the causal, astral, and physical bodies of an individual, desires liberation to reunite with the Para-Purusha. The imbalance of the
pancha mahabhutas in the causal, astral, and physical bodies of man is called Vikriti. Vikriti can obstruct the reunion of the soul with the
Para-Purusha. One of Yogis’ abhyasa (practice) is to carefully keep the pancha mahabhutas of all the three bodies balanced to avoid Vikriti to
facilitate the union of the soul with Para-Purusha.
Find out if you have a Vikriti
Kapha Vikriti
(excess earth and water elements)
Pitta Vikriti
(excess fire and water elements)
Vata Vikriti
(excess air and ether elements)
Excess bulk in the body, sluggish metabolism, variable in temper, non-expressive,
and non-reactive
Variable appetite, weak metabolism, hot,
angry, agitated, confusion in thoughts,
impatient, and sensitive skin rashes
Weight-loss, hyperactive, fatigue, constipated, confused, indecisive, slow in action, unsatisfied, prone to psychological
problems, dry skin, cold and stiff extremities
Some ways to pacify Vikriti
Therapies
Kapha Vikriti
Pitta Vikriti
Vata Vikriti
Sleep:
6 hours
7 hours
8 hours
Oil bath:
mustard oil
coconut oil
sesame oil
Drinking water vessel:
copper vessel
silver vessel
gold vessel
Spiritual practice:
Bhakti yoga
Jnana yoga
Kriya yoga
Diet:
warm, light foods
cool, heavy foods
warm, heavy foods
Aromas:
hot and penetrating
sweet and cooling
calming
Colors:
hot and stimulating
soft pastel and cool
deep and warm
Music:
loud with high tones
soft with high tones
soft with low tones
Manjuma Raman is a naturopathic medical student at Bastyr University in Washington, USA. Her interests include performing her role in this cosmic drama
beautifully. You can reach her at [email protected]
PAGE 10
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Veer Savarkar
The years of Indian slavery to the British
brought forth some of the finest blood our
country had to offer to the world. One such
giant, shining like a sun amongst that kingly
constellation of super-heroes, is Vinayak
Damodar Savarkar—Veer Savarkar, as he is
better known. Born in 1883 and fondly
known as the crown prince of the Indian
revolutionary movement, Savarkar was a
prodigy. At the tender age of fourteen, he
shut himself in his room and swore before the image of his family
deity that he would never rest in peace until he had won India’s independence back from the oppressive British rule. Instead of playing
games with his classmates, he preferred discussions with his uncles
about the swords inherited from his family’s service with Peshwa
rulers of Maharashtra.
An early indicator of his potential was his organization of his school
friends into a group dedicated to striving towards India’s independence. Incredible as it may sound, a fourteen year old Savarkar
learned to wield swords and knives, built stamina and strength by
going on swims in the local river and treks in the nearby mountains,
and composed poems and prayers dedicated to the motherland and
her glory. By the time he graduated from high school, he already had
a sizeable following among his friends who were now fully organized
into what was the nucleus of the future revolutionary network with
its arms throughout Europe and the Americas. Mitra Mela, the association of Savarkar’s high school friends, later became famous
throughout the country as the cradle that spawned the revolutionary
society Abhinav Bharat, the nightmare of the British secret police.
Attending Fergusson college in Pune, Savarkar quickly became notorious with the pro-British school authorities for his fiercely patriotic
speeches on campus and for exhorting fellow students to boycott
English goods. When he finally got expelled from his program because of his relentless pursuit of organizing the youth on campus into
a revolutionary movement, students went on strike forcing the college authorities to withdraw their ruling. Back on campus,
Savarkar’s activities continued with renewed vigor, drawing the
attention of India’s biggest nationalist leader of that time, Lokmanya
Tilak. Tilak was so impressed by the young Savarkar that he personally attended a procession organized by Abhinav Bharat and threw
the first English-made cloth in the bonfire lit for the purpose.
Amar Mulay
prisons and deaths on the gallows. In no time, Savarkar emerged as
the coordinator of the nationalist non-resident Indian community in
London with the likes of Madam Cama, Barrister Rana, and Shyamji
Krisna Verma as his backers and supporters.
Abhinav Bharat was by now a thriving revolutionary organization
with members from the Irish Republican Army and Lenin’s revolutionary group in Russia assisting students at India House in manufacturing weapons and explosives. Indeed, Lenin himself paid a visit to
Savarkar during the former’s visit to London. Pistols and revolutionary pamphlets started to get smuggled into India on a regular basis.
British officers and bureaucrats who had taken sadistic pleasure in
torturing the poor in India now started living in fear of their lives.
Bullet shots reverberated across the world’s press heralding the renewal of martial Indian resistance to the slave masters from England.
A number of atrocious British imperialists fell to the revolutionary
gun shots master-minded from London, stealing the sleep of the bealls of the British Raj in India. Indeed, it was our nation’s misfortune
that Veer Savarkar was arrested in London, more likely than not by
a treacherous tip given to the British C.I.D. Sentenced to solitary
confinement and hard labor in the Andaman islands, Savarkar, instead of wilting away, started a movement within the prison premises to re-convert Hindus who had been converted out of their
Hindu faith by force and trickery. His most remarkable achievement
was the compilation of a thesis, using nails on the wall of his prison
cell, aimed at defining the term “Hindu”. His book, Hindutva, argued
that Hinduness is a way of life and has cultural connotations rather
than merely religious ones. This was the first systematic attempt at
explaining what one means by calling oneself a “Hindu.”
Savarkar had outgoing ex-prisoners commit to memory portions of
Hindutva, and the book was thus smuggled out of his cell orally and
published under a nom de plume even while its author was still in
prison and forbidden the use of pen and paper. Such was the magnitude of this man’s powers and intellect. For all his efforts though,
Savarkar never really saw the fruition of the vision he had for our
country’s future. He was back-stabbed by people he considered his
colleagues and fellow nationalists. People who did not appreciate
Savarkar’s ideas of achieving independence forsake him even when
his entire family was dragged into the streets by the police and his
family house sealed and confiscated by the British authorities.
Ignored and shunned by the media and the powers that be, Savarkar
remains a shrouded, misunderstood figure. Yet, he has a lot to teach
us through the vast amount of literature that he has left behind.
Indeed, Savarkar’s life deserves to be discovered and studied anew
especially by the youth of our country. It is for us to look past the
clouds of chicanery throttling the political theatre of our country
today, heralding a new morning on a strong and prosperous India.
Tilak was so taken by Savarkar’s thoughts, words, and actions, that
he wrote him a reference letter for the scholarship sponsored by the
Indian nationalist Shyamji Krishna Verma for a law degree in London. With Savarkar’s presence, India House, the house maintained
by Verma for Indian students in London, quickly became the central
hub of the Indian revolutionary movement. Students living there like
Madanlal Dhingra, Pandurang Bapat, and V.V.S. Iyer, went on to Amar Mulay is from Thane, Mumbai and is pursuing his Master’s Degree in
become Abhinav Bharat activists and became part of history as mar- Philosophy at Cal State Long Beach. He also teaches undergraduate Philosophy
tyrs and heroes who sacrificed potentially luxurious lives for lives in classes at Long Beach Community College.
PAGE 11
तव - A TRIBUTE TO HINDU CULTURE
Did You know?
Apar na Garg
Angkor Wat
Angkor Wat, located in Cambodia, is the largest Hindu temple in the world. Built during
the 12th century, under the reign of King Suryavarman II, Angkor Wat is one of the world’s
grandest and most visited temples. The temple covers an area of about 200 acres and features exquisite examples of Khmer and Hindu art.
Picture: Front view of Angkor Wat
(Picture Source: http://www.cambodianewsonline.com)
Maha Kumbh Mela
The Maha Kumbh Mela, which takes place every twelve
years in Prayag during the months of January and February,
brings together millions of devotees from around the
world. The Kumbh is held at the confluence of the Ganga,
Yamuna, and Saraswati rivers. The major event of this festival is a ritual bath in the Ganga river. The Kumbh has a long
history of over 12,000 years. Thirty million people came to
the mela in 2001; it was the largest gathering of human
beings in history. The mela was so huge that it was visible
and photographed by a satellite in outer space.
Picture: Collected on January 23, 2001, this one-meter
resolution satellite image shows the start of the Maha
Kumbh Mela's busiest bathing day. Masses of people are
visible bathing in the river.
(Picture Source: http://www.spaceimaging.com/ )
Takshashila, the world’s oldest university, was established in India in 700 BCE. More than 10,500 students
from all over the world studied more than 60 subjects.
The brilliant economist and politician, Chanakya, was a
professor at Takshashila and composed parts of his famous
Arthashastra there. The University of Nalanda, established
in the 4th century, was another great educational achievement of Ancient India. Nalanda had eight separate compounds, a nine-storied library, and ten temples, along with
many other meditation halls and classrooms. The university attracted thousands of pupils and scholars from India,
Korea, Japan, China, Tibet, Indonesia, Persia and Turkey.
Picture: The ruins of Nalanda University
(Picture Source: http://www.hinduwisdom.info)
PAGE 12
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Indonesia has the largest Muslim population in
the world, but has been influenced by Hindu
culture enough to have Lord Ganesha depicted
on its currency.
Picture: Indonesia’s 20,000 rupiah note; the
picture of Ganesha is on the left side of the note
(Picture Source: http://www.banknotes.com)
Brihadeswara
The world's first granite temple is the Brihadeswara temple at Tanjavur in Tamil Nadu. The shikhara
(crown) of the temple is made from a single 80-ton piece of granite. Dedicated to Lord Shiva, this magnificent temple was built in just five years, (between 1004 CE and 1009 CE), during the reign of Rajaraja
Chola. One of its many amazing features is a huge figure of Nandi carved out of a single stone; the statue
of Nandi stands 13 feet tall and 18 feet long.
Picture: The Brihadesvara Temple
(Picture Source: http://www.stephenknapp.com)
World's Tallest Murugan Statue at Batu Caves, Malaysia
Murugan is a popular Hindu deity, and is worshipped primarily by South
Indians in India and abroad. The tallest Lord Murugan statue in the world is
located in Malaysia. Here are some facts about the statue:
•
Height: 42.7 meters (about 140 feet)
•
Location: Sri Subramaniar Temple at the foot of Batu Caves, Malaysia
•
Cost: 2.5 million Malaysian Ringgit (approximately 670,000 U.S. Dollars)
•
Construction: 1,550 cubic meters (5,085 cubic feet) of concrete , 250
tons of steel bars, and 300 liters (79 gallons) of gold paint brought in from
neighboring Thailand.
•
Duration/Manpower: Fifteen Indian sculptors worked on the project for
three years. It was unveiled on January 29, 2006.
(Picture Source: http://www.travellerspoint.com)
Aparna Garg is an undergraduate student at Boston University, studying journalism. Her interests are karate and reading. You can reach her at
[email protected]
PAGE 13
तव - A TRIBUTE TO HINDU CULTURE
Suffocation or Dedication?
This article was written in response to a biased and incorrect “letter” that
attempted to distort the efforts of Hindu activists around the world. The
anti-Hindu “letter” was entitled “A Letter to a Young American Hindu”.
Over the centuries the United States of America has been the new
home for many old world immigrants. Many of these immigrants
were fleeing atrophied systems and rigid societies. In many cases the
very nature of these societies suffocated the natural growth of its
member communities. Any time efforts or movements developed
as a challenge to the status quo, the response was generally negative.
Many of these efforts and movements could not blossom until they
were transplanted to America. Yet, unfortunately, representatives
of the status quo challenged this blossoming and growth. These
attacks threatened not only the targeted groups but also the very
essence of the American ideals of freedom, fair-play, and equality. A
brief overview of the current Indian-American condition reveals a
perfect example of Old World suffocation of New World dedication
and inspiration.
America itself is not perfect and neither is India. But the potential of
an awakened America, strong physically and economically, and a
reinvigorated India, strong culturally, working together, presents a
hopeful vision of the future. Ironically it is the imperfections of
America and its foundation on the ethnic cleansing, forced religious
conversions, and genocide of the original Native Americans that is at
the heart of the matter. After hundreds of years of oppressive
and inhumane approaches to conflict resolution America
paradoxically is now the home to a resurgence of nearly
every indigenous tradition on the planet. It is a good and
great thing that Hindus from India can blossom here. It is
a bad and shameful thing that some so-called Hindus attack this blossoming despite it being a natural expression
within the framework of American society.
AMERICAN INDIANS; INDIAN AMERICANS
The irony of ironies is that in an America built on the forced conversion, ethnic cleansing, physical and cultural genocide, destruction
and takeover of sacred sites, stimulated inter-tribal violence, and
economic and agricultural destruction of native methodologies, we
now find American Hindus being attacked for making a stand against
forced conversions, ethnic cleansing, physical and cultural genocide,
inter-ethnic rivalries, and the destruction and takeover of sacred
Hindu sites. It is a tragic irony that these very same Hindus are being
savaged as “culturally suffocating Nazi-like hate mongers.”
In America's own tragic history we find the same method was used
repeatedly against the Native American traditionalists. Every crime
perpetuated by the non-natives upon the natives was blamed upon
those "stubborn, anti-white, anti-Christian, anti-progressive retro
throwbacks". Great Native American leaders like Sitting Bull, Crazy
Horse and Tecumseh, refused to turn against the ways of their anPAGE 14
Vr ndavan Parker
cestors. Similarly, throughout the Americas natives were divided
into the 'progressives' and the 'traditionalists'. Of course the traditionalists were not labeled as such but rather were labeled as hate
mongers, racists, extremists, warmongers, malcontents, bad Injuns,
Satanists, lost souls, heretics, lawbreakers etc. Any self-empowered
attempts at Reformation based on the indigenous genius and traditions were immediately labeled and targeted for destruction. These
efforts were generally led by the so-called progressive Native
Americans and their allied governments and clergyman. Again we
see history repeat itself as the greatest attacks on the Hindu renaissance are always led by fellow Hindus and Indians.
PRIDE, RELIGION AND OTHER THINGS
The majority of those who attack the Sangh and other
Hindu activists fall into the category of the ambivalent
Hindu. They speak of the joy and comfort they feel at festivals or
temples. They speak of the pleasure they feel at family ceremonies
or the depth of their emotions experienced at Hindu funerals, weddings, inaugurations etc. They give pronouncements that Hindu
culture is indeed a very crucial and vital part of society. They are
proud of ancestors that built temples, bathing ghats, goshalas, dharmshalas etc. However some see any attempts
to promote and empower their allegedly beloved culture
through public education or through governmental assistance or organized fashion as fascistic and dangerous.
This interesting character will gladly join a boisterous event glorifying a sports team, movie star, pop star, TV show or sometimes even
the nation. They will wholeheartedly participate in functions that are
designed to enliven and inspire such as parties, family events,
graduations and other such celebrations. Recognizing that such
events add an element of healthy pride, sense of accomplishment
and instill hope for the future, people gladly participate and attend
such functions. Yet again in a brilliant display of illogic and with a
disconnect of gargantuan proportions the ambivalent Hindu says,
"Any Hindus who regularly gather with their peers in an effort to
stimulate a healthy pride, sense of accomplishment and hope for the
future are practicing hate and intolerance." Not only is this illogical,
it is a clear example of the atrophied old world prejudice being applied as a weapon against the free practice of one of our most valuable constitutional and traditional rights i.e. the freedom to assemble.
COMPASSION FOR ALL OR ELSE
Some speak of "Compassion for All." Strangely they ignore their
own lack of compassion in their efforts to demonize those Americans and others that make up the Hindu Swayamsevak Sangh. True
compassion calls for honest appraisals and recognition of others'
rights to be respected and not defamed for being who they are. True
compassion encourages everyone's right to celebrate their lives and
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
recognized traditions regardless of any other considerations. Many fact. Thus an organization of Hindus based on this very same lifespeak glowingly of the ideal India. They speak of unity without re- affirming Hindu ethos is the guarantee that freedom and liberty will
gard to race or religion. They'll speak of fairness and equality with- stand for all.
out regard to caste or class. Yet they deny that these very same ideHARMONIOUS PAST AND AN EMPOWERED FUTURE
als are at the heart of the Sangh and other such Hindu activist organizations. As an organization the Sangh is dedicated to an Indian India. A resurgent India, vibrant and confident, is a matter of great hope
When 85% of a reality is staring you in the face one must be blind or and promise. This promise is not only for the Hindus but for the
entire world at large. The ongoing
confused to ignore it. Since 85%
attempts to darken and sully this
of India is Hindu it makes
indigenous resurgence are a classic
sense that Hindu and India
example of politics at its worst.
just might have something to
Strangely as the anti-Hindus
do with each other. An honest
attempt to present themselves
and successful Indian group
as open-minded freethinking
would require a strong Hindu
people it is obvious that they
element in order to be an auare in reality self-appointed
thentic representation of Inguardians of the atrophied old
dia. And because India is not leworld mindset dedicated to
gally 100% Hindu, the Sangh develmaintaining the status quo.
oped a very inclusive view on what
Perhaps it is Hindu civilizaa Hindu is. In this humane view a
Hindu is an Indian and an Indian is a HSS UK 9-day annual training camp, Leicester, 2000. Sangh tion's natural growth and all
Sandesh, July - August 2000, vol. XI, no. 4, page 1.
inclusiveness that motivates
Hindu regardless of race, religion
those dedicated to a world
and many times even nationality.
One cannot take the Hinduness out of an Indian and thus India-ness without Hindus. Perhaps it is recognized that without campaigns
designed to divert any further growth or mass public support,
means Hindu.
Hindu civilization will be recognized for what it truly is,
INDIA-NESS GOOD FOR TIBET BUT BAD FOR INDIA
"Humanity's most ancient, sustainable and ongoing cultural seUnfortunately many anti-Hindu writers and their comrades turn this quence.” It was harmonious in the past, is strong in the present and
inclusiveness into hate. This is a testament to the power of the oft- is destined to empower our future. The various Hindu traditionalrepeated lie. Yet these lies can be easily exposed when we admire ists and activists are the selfless servants of the world at large.
the former President of India, Dr. Kalam or the BJP Chairman Hindu civilization represents the guaranteed future hope of an
Naqvi, two great Indian Muslims who truly understand India. They arisen and awakened humanity. It has been with us from the beginrecognize that Hindu civilization is the unique and life-affirming ning of time and its foundation on Love, Dedication and Inspiration
Indian foundation of India. For instance, we see that it is the assures us that it will be with us forever.
Hindu ethos that is facilitating Tibet's Buddhist culture.
Vrndavan Parker has attended Vedic
Rather than a new phenomenon, Hindu India is simply
Gurukula schools from 1971 until
maintaining its ancient tradition of inclusiveness and its
1981, in the USA and in Vrindavana,
continuity as the home of Buddhism. India is not the only
India. He studied Sanskrit, Hindi, and
country in the region yet the Dalai Llama fled Chinese
Vedic literature, as well as English,
Communist aggression and remains in India to this day. If
Math, Indian History and the Vedic
it were an Islamic ethos or Christian ethos or the Marxists and Maotradition of Cow protection. Initiated
ists that were capable of hosting, facilitating and preserving Tibetan
into Vaishnavism by A.C. BhaktiveShramanic culture we would have seen it by now. Rather we see the
danta Swami Prabhupada and Bhaktiopposite attitude towards Buddhism with the latest example being Sundar Govinda Maharaj, he has been researching and publicly presenting
displayed with Communist genocide of millions of Buddhists and Vedic Historical and Cross-cultural connections since 1996. Vrndavan is a
more recently the Taliban's destruction of the Bamiyan Buddhas. In founding member of WAVES, World Association for Vedic Studies, owner and
the same way that India is preserving Tibet through facilitating its founder of Vedic Empire Productions, a multi-media cultural production comcultural representatives and guaranteeing the free practice of Tibetan pany, former candidate for Hawaii State Senate in 1996, publicly elected to the
culture, it is that same India that is and will guarantee freedom to all Waikiki Neighborhood Board, in Honolulu, HI, 1997, and a founding member
Kashmiris. Like it or not, accept it or reject it, the truth of the mat- and former Vice-President of the Vedic Friends Association.
ter remains that it is India's 'Hinduness' that guarantees its inclusivity You can reach him at [email protected].
for all its citizens. History confirms this fact. Pakistan confirms this
PAGE 15
तव - A TRIBUTE TO HINDU CULTURE
Book Review
Apar na Garg
The Monk Who Sold His Ferrari: A Fable about Fulfilling Your Dreams and Reaching Your Destiny
Combining ancient wisdom with modern life, Robin Sharma’s international bestseller The Monk Who Sold
His Ferrari eloquently portrays the very essence of Hinduism. The story revolves around a high-powered
lawyer, Julian Mantle, who at first glance appears to have it all: a multi-million dollar fortune, expensive
cars, and a prominent status in society. He lives a fast-paced, stressful lifestyle, with money and prestige as
his only goals. However, after suffering a heart attack during one of his cases, Julian experiences an epiphany and suddenly realizes the meaninglessness behind his materialistic pursuits. Convinced that there is
more to life than wealth, and determined to discover the true purpose of his existence, Julian unexpectedly decides to sell all of his worldly possessions and embarks on a journey to India. After studying with
yogis and monks in the Himalayas, he gains physical vitality and spiritual strength, and experiences a type
of peace and joy that he never found in his previous hectic lifestyle. During the course of Julian’s transformation, Sharma relays valuable insight behind the purpose of human life. He essentially guides the readers
on their own personal odysseys, showing them how to use the universal truths that are taught in our Hindu
scriptures, to lead balanced, productive, and fulfilling lives.
It is Sharma’s interesting, yet informative, narrative style, and his ability to make Hindu values relevant for
modern times that makes The Monk Who Sold his Ferrari such a valuable book. Though many of the concepts and advice that he offers may
seem simple, it is amazing how often we unknowingly ignore or contradict them. Like Julian Mantle, we became lost in our busy, chaotic
lifestyles. Spending our time trying to balance between schoolwork, jobs, family commitments, and other activities, we forget about our
own personal growth and soon become out of touch with ourselves. Sharma teaches us how we can use the ancient techniques of yogis to
solve these problems and improve our lives professionally, personally, and spiritually. The beauty of these exercises is that we do not necessarily have to sacrifice all our belongings and sit atop the Himalayas to practice them; Sharma shows us how we can continue to live our
normal, everyday lifestyles and still use yoga, meditation, etc. to enhance the quality of our lives.
In this way, Robin Sharma affirms the relevance and even necessity of Hinduism in present times. He emphasizes that ancient Hindu concepts have the power to solve the problems caused by our harried lifestyles. In The Monk Who Sold His Ferrari, the yogis tell Julian that he
must take his newly found wisdom back to the West and share it with all those whom it will benefit. In the same way, Sharma urges all of us
to practice, preserve, and promote the timeless truths of Hinduism, and use this great knowledge for the upliftment of the whole world.
Aparna Garg is an undergraduate student at Boston University, studying journalism. Her interests are karate and reading. You can reach her at
[email protected]
Answer s to Puzzles on Page 9
Har sha and Sumit
Answer to Puzzle 1: These are different names for the Hindu New Year.
Answer to Puzzle 2:
UgAdi (AP and Karnataka)
2. Swaraj is my birthright and I shall have it -- Bal Gangadhar Tilak
Gudi PAdwA (Maharashtra)
3. An eye for an eye will make the whole world blind --- Mahatma Gandhi
BAisakhi (Punjab)
4. The shots that hit me are the last nails to the coffin of British rule in India -- Bipin Chandra
Pal
PuthaNdu Vazthukal (TN)
Vishu (Kerala) - V
Poila BaiShakh (Bengal)
BoHaag Bihu (Assam)
NaVReh (Kashmir)
Meta-answer (Nepal): Nava Varsha
PAGE 16
1.Tum mujhe khoon do main tumhe azadi doonga -- Subhash Chandra Bose
5. It is easy to kill individuals but you cannot kill the ideas. Great empires crumbled while the
ideas survived -- Bhagat Singh
6. Jai jawan, jai kisan -- Lal Bahadur Shastri
7. Without peace, all other dreams vanish and are reduced to ashes -- Jawaharlal Nehru
8. I loved my motherland dearly before I went to America and England. After my return, every
particle of dust of this land seems sacred to me. -- Swami Vivekananda
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Swami Vivekananda on Prana
Swami Vivekananda was one of
Bharat’s most influential spiritual
leaders and thankfully for us a prolific writer. In his book Raja Yoga
he gives a very rational and inspiring explanation of what is also
known as Ashtanga Yoga. Below is
an excerpt from his book where he
explains the concept of Prana,
which is central to what separates
Yoga from contortionism.
According to the philosophers of
India, the whole universe is composed of two materials, one of which they call Âkâsha. It is the omnipresent, all-penetrating existence. Everything that has form,
everything that is the result of combination, is evolved out
of this Akasha. It is the Akasha that becomes the air, that becomes
the liquids, that becomes the solids; it is the Akasha that becomes
the sun, the earth, the moon, the stars, the comets; it is the Akasha
that becomes the human body, the animal body, the plants, every
form that we see, everything that can be sensed, everything that
exists. It cannot be perceived; it is so subtle that it is beyond all ordinary perception; it can only be seen when it has become gross, has
taken form.
By what power is this Akasha manufactured into this universe? By
the power of Prana. Just as Akasha is the infinite, omnipresent material of this universe, so is this Prana the infinite, omnipresent manifesting power of this universe. At the beginning and at the end of a
cycle everything becomes Akasha, and all the forces that are in the
universe resolve back into the Prana; in the next cycle, out of this
Prana is evolved everything that we call energy, everything that we
call force. It is the Prana that is manifesting as motion; it is the Prana
that is manifesting as gravitation, as magnetism. It is the Prana
that is manifesting as the actions of the body, as the nerve
currents, as thought force. From thought down to the
lowest force, everything is but the manifestation of Prana.
The sum total of all forces in the universe, mental or physical, when
resolved back to their original state, is called Prana. "When there
was neither aught nor naught, when darkness was covering darkness,
what existed then? That Akasha existed without motion." The physical motion of the Prana was stopped, but it existed all the same.
Neeraj Korde
come at his bidding. When the ignorant see these powers of the Yogi,
they call them the miracles. The question is raised in the Vedas,
"What is that, knowing which, we shall know everything?" Thus, all
books, and all philosophies that have been written, have been only to
prove that by knowing which everything is known. If a man wants to
know this universe bit by bit he must know every individual grain of
sand, which means infinite time; he cannot know all of them. The
Yogis say that behind this particular manifestation there is
a generalization; grasp it, and you have grasped everything. All forces have been generalised into this Prana,
and he who has grasped the Prana has grasped all the
forces of the universe, mental or physical.
How to control the Prana is the one idea of Pranayama. Each man
must begin where he stands, must learn how to control the things
that are nearest to him. This body is very near to us, nearer than
anything in the external universe, and this mind is the nearest of all.
The Prana which is working this mind and body is the nearest to us
of all the Prana in this universe. This little wave of the Prana
which represents our own energies, mental and physical,
is the nearest to us of all the waves of the infinite ocean of
Prana. If we can succeed in controlling that little wave,
then alone we can hope to control the whole of Prana. The
Yogi who has done this gains perfection; no longer is he under any
power. He becomes almost almighty, almost all-knowing. We see
sects in every country who have attempted this control of Prana. In
this country there are Mind-healers, Faith-healers, Spiritualists,
Christian Scientists, Hypnotists, etc., and if we examine these different bodies, we shall find at the back of each this control of the Prana,
whether they know it or not.
Thought is the finest and highest action of Prana. Thought, again, as
we see, is not all. There is also what we call instinct or unconscious
thought, the lowest plane of action. If a mosquito stings us, our hand
will strike it automatically, instinctively. This is one expression of
thought. All reflex actions of the body belong to this plane of
thought. There is again the other plane of thought, the conscious. I
reason, I judge, I think, I see the pros and cons of certain things, yet
that is not all. We know that reason is limited. Reason can go only
to a certain extent, beyond that it cannot reach. Yet at the same time,
we find facts rush into this circle. Like the coming of comets certain
things come into this circle; it is certain they come from outside the
limit, although our reason cannot go beyond. The mind can exist on
a still higher plane, the superconscious. When the mind has attained
This opens to us the door to almost unlimited power. Suppose, for
to that state, which is called Samâdhi — perfect concentration,
instance, a man understood the Prana perfectly, and could control it,
superconsciousness — it goes beyond the limits of reason, and
what power on earth would not be his? He would be able to move
comes face to face with facts which no instinct or reason can ever
the sun and stars out of their places, to control everything in the
know. All manipulations of the subtle forces of the body, the differuniverse. This is the end and aim of Pranayama. When the Yogi beent manifestations of Prana, if trained, give a push to the mind, help
comes perfect, there will be nothing in nature not under his control.
it to go up higher, and become superconscious, from where it acts.
If he orders the gods or the souls of the departed to come, they will
PAGE 17
तव - A TRIBUTE TO HINDU CULTURE
The most obvious manifestation of this Prana in the human body is
the motion of the lungs. If that stops, as a rule all the other manifestations of force in the body will immediately stop. But there are
some persons who can bury themselves for days, and yet live without breathing. To reach the subtle we must take the help of the
grosser, and so, slowly travel towards the most subtle until we gain
our point. Pranayama really means controlling this motion of the
lungs and this motion is associated with the breath. Not that breath
is producing it; on the contrary it is producing breath. This motion
draws in the air by pump action. The Prana is moving the lungs,
the movement of the lungs draws in the air. So Pranayama
is not breathing, but controlling that muscular power
which moves the lungs. When the Prana has become controlled,
then we shall immediately find that all the other actions of the Prana
in the body will slowly come under control. I myself have seen men
who have controlled almost every muscle of the body; and why not?
If I have control over certain muscles, why not over every muscle
and nerve of the body? We cannot move our ears at will, but we
know that animals can. We have not that power because we do not
exercise it. This is what is called atavism.
By hard work and practice certain motions of the
body which are most dormant can be brought
back under perfect control. Reasoning thus we
find that each part of the body can be brought
under perfect control. This the Yogi does through
Pranayama. When drawing in the breath, you
must fill your whole body with Prana. Every
part of the body can be filled with Prana,
this vital force, and when you are able to
do that, you can control the whole body.
All the sickness and misery felt in the body will be
perfectly controlled; not only so, you will be able
to control another's body. Everything is infectious
in this world, good or bad. A very strong man, living with a weak
man, will make him a little stronger, whether he knows it or not. In
the case of one man trying to heal another, the first idea is simply
transferring his own health to the other. This is the primitive sort of
healing. When consciously done, it becomes quicker and better in
its action.
There is a mistake constantly made by Faith-healers: they think that
faith directly heals a man. There are diseases where the worst symptoms are that the patient never thinks that he has that disease. That
tremendous faith of the patient is itself one symptom of the disease,
and usually indicates that he will die quickly. If it were faith
alone that cured, these patients also would be cured. It is
by the Prana that real curing comes. The pure man, who has
controlled the Prana, has the power of bringing it into a certain state
of vibration, which can be conveyed to others, arousing in them a
similar vibration. You see that in everyday actions. I am talking to
you. What am I trying to do? I am, so to say, bringing my mind to a
certain state of vibration, and the more I succeed in bringing it to
PAGE 18
that state, the more you will be affected by what I say. All of you
know that the day I am more enthusiastic, the more you enjoy the
lecture; and when I am less enthusiastic, you feel lack of interest.
In an ocean there are huge waves, like mountains, then smaller
waves, and still smaller, down to little bubbles, but back of all these
is the infinite ocean. So, one may be a gigantic man, and another a
little bubble, but each is connected with that infinite ocean of energy, which is the common birthright of every animal that exists.
Starting as some fungus, some very minute, microscopic bubble,
and all the time drawing from that infinite store-house of energy, a
form is changed slowly and steadily until in course of time it becomes a plant, then an animal, then man, ultimately God. This is
attained through millions of aeons, but what is time? An increase of
speed, an increase of struggle, is able to bridge the gulf of time.
That which naturally takes a long time to accomplish can be shortened by the intensity of the action, says the Yogi. A man may go on
slowly drawing in this energy from the infinite mass that exists in
the universe, and, perhaps, he will require a hundred thousand
years to become a Deva, and then, perhaps, five hundred thousand
years to become still higher, and, perhaps, five
millions of years to become perfect. Given rapid
growth, the time will be lessened. Why is it not
possible, with sufficient effort, to reach this very
perfection in six months or six years? Why shall
not the soul, by intensifying its action, attain perfection in this very life? Why shall I not get that
infinite knowledge, infinite power, now?
The ideal of the Yogi, the whole science of
Yoga, is directed to the end of teaching
men how, by intensifying the power of assimilation, to shorten the time to reach
perfection. All the great prophets, saints, and
seers of the world — what did they do? In one span of life they
lived the whole life of humanity, traversed the whole length of time
that it takes ordinary humanity to come to perfection. They have no
thought for anything else, never live a moment for any other idea,
and thus the way is shortened for them.
You will find that wherever there is any extraordinary display of
power, it is the manifestation of this Prana. Even the physical sciences can be included in Pranayama. What moves the steam engine?
Prana, acting through the steam. What are all these phenomena of
electricity and so forth but Prana? What is physical science? The
science of Pranayama, by external means. Prana, manifesting itself
as mental power, can only be controlled by mental means. That
part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and
that part which tries to control the manifestations of the Prana as
mental force by mental means is called Raja-Yoga.
Neeraj Korde is a software engineer based in Seattle. His regularly practices
yoga and capoeira. He can be reached at [email protected].
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Significance of “Aum”
Since our childhood, most of us have been hearing various mantras
and shlokas. Ever noticed most of them have “AUM” in them? Although AUM symbolizes the profound concepts of religious belief, it
is used daily. The Hindus begin their day or any work or a journey
by uttering AUM. The symbol is often found at the head of letters,
and at the beginning of examination papers. Many Hindus, as an
expression of faith and belief, wear the sign of AUM as a pendant.
What makes this word and its invocation so important?
Beauty of Symbol: With its threefold nature, special shape and
unique sound, AUM lends itself to a variety of detailed symbolic
interpretations.
The symbol of AUM consists of three curves, one semicircle, and a
dot. The lower larger curve symbolizes the waking state (Jagrat).
In this state, the consciousness is turned outwards through the gates
of the senses. The larger size signifies that this is the most common
state of the human consciousness. The
upper curve denotes the state of deep
sleep (Sushupti) or the unconscious
state. This is a state where the person
who sleeps neither desires nor beholds
any dream. The middle curve 3, which
lies between deep sleep and the waking state, signifies the dream state
(Swapna). In this state the consciousness of the individual is turned inwards, and the dreaming self beholds
an enthralling view of desires. The dot
signifies the fourth state of consciousness, known as Turiya. In this state
the consciousness looks neither outwards nor inwards, nor the two together. It signifies an utterly quiet,
peaceful and blissful state, the ultimate
aim of all spiritual activity. Finally, the semi circle symbolizes illusion (Maya) and separates the dot from the other three curves. Thus
it is this illusion that prevents us from the realization of this highest
state of bliss. The semi circle is open at the top, and when ideally
drawn does not touch the dot. This means that this highest state is
not affected by Maya. In this manner, the form of AUM represents
the hidden and the manifest.
Gagan Jain
susceptible to the same metaphorical decipherment. The dream state
(symbolized by U), lies between the waking state (A) and the state
of deep sleep (M). Indeed a dream is but the compound of the consciousness of waking life shaped by the unconsciousness of sleep.
AUM thus also encompasses within itself the complete alphabet,
since its utterance proceeds from the back of the mouth (A), traveling in between (U), and finally reaching the lips (M). Now all alphabets can be classified under various heads depending upon the area of
the mouth from which they are uttered. The two ends between
which the complete alphabet oscillates are the back of the mouth to
the lips, both embraced in the simple act of uttering of AUM. This is
like locking the door to the outside world and instead reaching deep
inside our own selves, in search for the Ultimate truth. But over and
above the threefold nature of AUM as a sacred sound is the invisible
fourth dimension, which cannot be distinguished by our sense organs, restricted as they are to material observations. This fourth
state is the unutterable, soundless
silence that follows the uttering of
AUM. The blissful and non-dual state
this is the state symbolized by the dot.
Innumerous Logical Derivations:
According to Indian spiritual sciences,
God first created sound, and from
these sound frequencies came the phenomenal world. Our total existence is
constituted of these primal sounds,
which give rise to mantras when organized by a desire to communicate,
manifest, invoke, or materialize. Matter itself is said to have proceeded
from sound, and AUM is said to be the
most sacred of all sounds. It is the
syllable which preceded the universe
and from which the gods were created. It is the "root" syllable (mula mantra), the cosmic vibration that
holds together the atoms of the world and heavens. Indeed the
Upanishads say that AUM is God in the form of sound. Thus, AUM
is the first part of the most important mantras in Buddhism, Jainism
and Hinduism. The threefold symbolism of AUM is comprehensible
to the most 'ordinary' of us humans, realizable both on the intuitive
and objective level. This is responsible for its widespread popularity
Music of Sound: Because the three-syllable AUM is a sacred and acceptance.
sound, its pronunciation is open to a rich logical analysis. The first
References: Encyclopædia Britannica,
Exotic India Arts,
letter A is regarded as the primal sound. It is produced at the back of
www.hinduism.about.com
the open mouth, and is therefore said to include, and to be included
in, every other sound produced by the human vocal organs. Indeed Gagan Jain is a Master’s student at the Computer Science and Engineering
A is the first letter of the Sanskrit alphabet. The open mouth of A department of University at Buffalo. He is interested in Hindu philosophy,
moves toward the closure of M. Between is U, formed of the open- especially yoga and pranayama. You can reach him at
ness of A but shaped by the closing lips. Here it is interpreted in [email protected]
relation to the three curves; the three syllables making up AUM are
PAGE 19
तव - A TRIBUTE TO HINDU CULTURE
Ayur veda: Science of Integ rative Approac hes to Health and Disease
This article is an excerpt from the ‘International Journal of Integrative Medi- Asian countries. The written texts of Ayurveda date back more than
cine - September/October 1999’. It is written by Dr. Vimal Patel and is 3,000 years, their incredibly complex and advanced concepts form
reproduced here with his permission.
the basis of much of Indian medicine today The Ayurvedic materia
For the last three to four decades, there has been growing concern medica include more than 8,000 preparations derived from plants,
about the appropriateness of the technology-driven modern health- minerals, and dairy products used to enhance the body’s defense
care model for dealing with chronic disease. There is widespread mechanisms.
recognition of the need for a less fragmented, more participative,
and humane healthcare approach to address the growing financial,
social, and personal costs of chronic disease management. This shift
in attitude is reflected by the increasing use of complementary/
alternative medicine (CAM) modalities in the United States and
around the world.
Surgical and psychiatric therapies have always been integral parts of
Ayurveda, which was organized into specialty fields more than
3,000 years ago. Aside from surgery and psychiatry, Ayurvedic specialties include internal medicine, pediatrics, reproductive medicine, geriatrics, and toxicology
Conceptual Framework of Ayurveda
‘Healthy People 2000’ a 1990 report compiled by the U.S. Department of Health and Human Services, Public Health Service, also
recognized the need for change. After extensive research involving
more than 10,000 individuals. 22 expert groups, and a consortium
of 250 organizations and state health departments, the report recommended revamping the U.S. approach to health care to improve
the nation collective health by the year 2000.
Practitioners of Ayurveda regard the human body and its sensory
experiences as manifestations of cosmic energy that is transformed
into energy at the physical and mental levels. Ayurvedic practitioners believe illness results when these different types of energy are
not balanced. The patient can be taught to alter the ways his or her
body responds to sensory experiences, thus bringing the various
energies into balance and improving health. While this may sound
The researchers stated that health springs from improved quality of far-fetched to practitioners schooled in traditional Western medilife and reduced suffering, illness, and disability. They called for cine, the two systems are closer than they may seem.
‘mobilizing the considerable energies and creativity of the nation in
Ayurveda is derived from the Vedas. the Hindu books of knowledge.
the interest of’ disease prevention and health promotion’. This moand the shamkhya and yoga hypotheses of Kapila and Patanjali, which
bilization, they said, should include investigation of alternatives to
are surprisingly similar to Einstein’s theory of relativity and the
current disease care approaches, alternatives that may help fight
Quantum theory. Ayurveda and both of these theories emphasize the
chronic disease and escalating healthcare costs.
impossibility of separating the observer. the process of observance,
Since the report was published, some alternatives have been investi- and the effect each component has on the other. And both make it
gated. However. the current rush to integrate CAM modalities into possible to make verifiable predictions about the behavior of energy
the modem healthcare system seems to be driven more by fear of and matter.
economic losses rather than by concern for the human condition. A
In recent years. many United States practitioners have begun to reccomprehensive healthcare model must reflect the human being’s
ognize the importance of treating the whole patient, of taking the
place in, and relationship with, their larger environment.
patient’s spiritual life into account along with the physical and menIndia’s Ayurveda (literally, ‘science of living’) is a comprehensive tal. This is the core of Ayurvedic practice: that the spiritual compomodel that provides a scientifically verifiable, philosophical/ nent is just as important to, and as inseparable from health as the
theoretical framework, as well as cost-effective practical modalities. physical and mental components.
By combining the principles of Ayurvedic and modem medicine.
Scientific thinking on evolution, and on prediction and validation of
today’s practitioners can provide a medical model that addresses
the behavior of energy and matter, substantiates the hypotheses of
their patient’s health on mental, spiritual, and physical levels.
the Ayurvedic system of medicine. Ayurveda is important for its
Conceptual Framework of Ayurveda
sound scientific basis, emphasis on nutrition and self-care, routines
Ayurveda is one of the oldest forms of medicine in the world, and for disease prevention, therapies for chronic conditions, simplicity
the forerunner of other great systems of medicine. It is one of five cost-effectiveness, and integrated approach to health and disease.
government-approved medical models in present-day India, and is There is a need for more research, with modern scientific methodolalso recognized by the World Health Organization as a viable system ogy, on Ayurveda’s safety and efficacy. However, the available cliniof natural medicine.
cal and basic research supports Ayurveda’s scientific validity and
The Taxila (Taxashila) and Nalanda universities have been centers clinical usefulness. Ayurveda could serve this country well as it
for the study of Ayurvedic medical sciences since the Buddhist pe- strives to develop an integrative healthcare model, and in doing so,
riod (6th century B.C.), drawing scholars from China and other improve the health of our citizens.
PAGE 20
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Raksha Bandhan
Angad Madan
During this time of the year, Hindus worldwide observe the festival of Rakhi, or Raksha Bandhan, literally
meaning "bond of protection" between brothers and sisters. To mark this occasion, in Hindu families the sister
blesses her brother by tying a holy thread on his wrist. In return, the brother gives a gift to his sister and vows
to protect her. Raksha Bandhan is celebrated on the Shravan Purnima day; this year, it was on August 28, 2007.
One of the origins of Raksha Bandhan dates back to the time of Mahabharat, around 3000 BCE. When Lord
Krishna wounded his finger, Draupadi, the devoted wife of the Pandavas, immediately took a piece of her sari
and wrapped it around his finger to stop the bleeding. In return, Sri Krishna vowed to always protect her. He
later came to her rescue by preventing the Kauravas from removing her sari in a public hall, thereby protecting her honor.
Raksha Bandhan has important functions even today in modern society. It sends the message of unity among all people and that we are all
brothers and sisters and should therefore treat each other as such. There are even humanitarian applications for Rakhi, where girls and children tie Rakhi to inmates of orphanages and prisons, giving them a sign of hope and upliftment by letting them know that they too have a
symbolic duty to see society as their brothers and sisters.
A modern example of interest refers to the Kargil War of 1999, when women across Bharat (India) sent Rakhis to the soldiers who were
fighting on the battlefront to protect the country from terrorist infiltrators of Pakistan. One advertisement in Times of India (1999) read,
"Let us all send a Thread to our Brave Soldiers in Kargil..." Another such ad read, "Let's break the tradition of Sisters sending Rakhis to
their Brothers this time and approach the widows of Kargil Heroes with Rakhis to tie." In another instance, a 10 year old girl sent Rakhi to
a Battalion with the message that "she is proud to be a sister of the brave jawans who are really protecting her and all our country from the
enemy." These words of encouragement were read aloud to all the soldiers.
It would not be unreasonable to say that this moral support was one of the factors for Bharat's swift victory in the war. After all, the atmosphere of war can be quite demoralizing and discouraging, which is why blessings from a sister can renew the energy and morale. Also, Raksha Bandhan has also been an occasion to honor the fallen soldiers of this war and the subsequent battles of today. According to The Tribune
(2006), the sisters of Naik Paramjeet Singh, who laid down his life fighting the infiltrators, continue to tie his Rakhi to this very day. His
sisters, Surjeet and Baljeet Kaur of Ludhiana, tie the Rakhi on the wrist of his statue which stands in their native village. However, they
have not one word of regret and proudly say, "There is none whom we can call our brother. But at this time, the nation needed him more
than us." And, in this village it is a tradition each year for all girls and children to tie Rakhi on the statue of this martyred jawan.
Raksha Bandhan is not only a celebration of the unity of brother and sister, but of the society as a whole. Hopefully, we can learn to treat
each other as brothers and sisters every day of the year, and follow the example of Lord Krishna who rescued Draupadi from evil-minded
people. However, as the "Hollywood/Bollywood" culture continues to come into Hindu society in Bharat and abroad, this type of relationship is being disintegrated as women are treated as objects and where their honor and dignity is no longer of significance. Raksha Bandhan is the reminder that it is our Dharma (divine duty) to protect this bond and thereby unite the whole society. Let us always follow this
noble example of Sri Krishna and respect each other as fellow divine souls (Atma) rather than mere objects.
I would like to dedicate this article to my sisters, Zeenia and Gauri. I vow to always help and protect you as your brother. Please continue
to give me blessings so that I may follow the right path in life. God bless you.
Angad Madan is a junior at Rice University in Houston. He was born and brought up in New York. His parents are from Punjab, India. You can reach him at
[email protected]
Kar manye Vaa Adhikaraste, Ma Phaleshu Kadac hana..
Parag Singla
A young college student is feverishly roaming around at Mumbai railway station. Reason? Simple enough—he has missed the train to his
hometown in the state of Haryana. If he does not catch the next train which is in about half an hour, he will have to miss the marriage of one
of his closest friends. What is the problem then? Why doesn’t he catch the next train? Before going any further, let us give him a name –
Sidhartha.
It turns out that Sidhartha did not start from his college campus with enough money to buy another ticket. And now there is no time to go
back and get some cash. Remember, this is a time when there are not many ATM’s around! And the days of cell phones have just begun.
They are not yet cheap enough for a student to afford. So what should he do? In the only ray of hope he can see, he goes to the person at
the nearest ticket counter. Sidhartha does not know his name. Let us call him Sharma ji.
PAGE 21
तव - A TRIBUTE TO HINDU CULTURE
Sidhartha explains his situation to Sharma ji. Sharma ji realizes that Sidhartha is a guy from a decent family
and is in fact a student of a reputed college. He understands his situation and is kind enough. He offers him
400 rupees to buy the ticket for the next train. Sidhartha is elated. He thanks Sharma ji to the fullest and
runs to get the ticket for the next train, which should be coming anytime now. Sidhartha promises to return the money when he comes back.
A few days pass by and Sidhartha comes back after attending his friend’s marriage. After getting down from
the train, he goes straight to the counter where Sharma ji sits. He thanks him again and offers to pay him
back the 400 rupees. But Sharma ji asks him to wait. He takes him to a close by tea stall. The tea gossip
goes on for about half an hour. At the time of leaving, Sidhartha offers him the money again. But to his
surprise, Sharma ji refuses to take it back. When Sidhartha insists, Sharma ji says “Son, this money does not
belong to me. I had given it to you the other day and forgotten about it. If you really want to return it, do
one thing. Keep this with you. When you find someone in need of this money just like you were, give it to them.” Saying this, he says goodbye to Sidhartha and goes back to work. Sidhartha is surprised and inspired!
Friends, the above story did not come out of my imagination. This is, in fact, a true story that happened to one of my close friends, Sidhartha, a few years ago. I was moved and inspired after listening to it. Are you? It reminds me of the verse from the Bhagwad Gita which says:
।
॥
You have the right to action only and not to fruits thereof. Do not try to be instrumental in making your actions bear fruit (which will follow according to laws of nature). Neither let your attachment be to inaction.
Parag Singla is a Ph.D. student in the Computer Science and Engineering Department at the University of Washington, Seattle. You can reach him at
[email protected].
Why do we say Shaanthi Thr ice?
Ravi Kiran
Shaanthi, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise. Therefore, peace underlies all our agitations.
When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is
happiness. Therefore, everyone without exception desires peace in their lives. However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful
within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting
prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such
prayers end by chanting Shaanti thrice.
It is believed that Trivaram Satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. For instance, in
the court of law, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth", denoting the
intense desire for truth to prevail. Similarly, we chant shaanti thrice to emphasize our intense desire for peace. All obstacles, problems, and
sorrows originate from three sources: 1) Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes,
floods, volcanic eruptions etc. 2) Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc. 3)
Aadhyatmika: Sickness, anger, depression and any such mental elements. We sincerely pray to the Lord that at least while we undertake
special tasks or even in our daily lives, there are no problems or that problems are minimized from the three sources mentioned above.
May peace alone prevail. Hence Shaanthi is chanted thrice. It is chanted aloud the first time, addressing the unseen forces. It is chanted
softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.
Reference: http://sanskritdocuments.org/articles/Hindu_Rituals.pdf
Ravi Kiran is a Ph.D. student in the Computer Science and Engineering Department at the University of Washington, Seattle. You can reach him at
[email protected]
PAGE 22
SEPTEMBER 2007 - 1ST ANNIVERSARY EDITION
Tattva Team
Aparna Garg: Aparna is an undergraduate student at Boston University, studying journalism. Her interests are karate and reading.
Aswathi Sreedharan: Aswathi recently graduated from University of California, Irvine, with degrees in Biomedical Engineering and International Studies. Her interests include classical dancing, yoga, and Samskritam. She also enjoys spending time with and organizing fun
activities for children.
Darshan Soni: Darshan completed his undergraduate degree in Industrial Engineering from Purdue University and currently works in the
automotive industry in Indianapolis, IN. He graduated in 2003 and took a year off from professional career during 2006 to work as a fulltime volunteer of Hindu Swayamsevak Sangh. He loves traveling and volunteering as well as reading about social issues.
Megha Joshi: Megha is entering her senior year at UC Riverside, majoring in Philosophy and Biology. Her interests are outdoor sports,
singing, dancing, and cooking. She enjoys reading, traveling, and trying different types of cuisines. She would like to travel to Egypt one
day.
Mehul J Negandhi: Mehul is pursuing Master of Science in Electrical Engineering at Cal State Long Beach (CSULB). His passions are
Driving and Music.
Shobhit Mathur: Shobhit is a software engineer at Amazon.com in Seattle, WA. His passions are world politics, finance, and watching
movies with twist endings. He enjoys learning Samskritam and doing Yoga. He is also the youth coordinator of ‘Yuva for Sewa’ fellowship
program of Sewa International, USA.
Shreyas Limaye: Shreyas is a Ph.D. Student at the Industrial Engineering department of the University of Washington. He is an avid
reader of world history, current events, and Marathi literature.
All the members of the Tattva team are also active volunteers of Hindu Swayamsevak Sangh (HSS), USA. HSS is a voluntary, non-profit,
social and cultural organization. Sangh, as the organization is popularly known, aims to organize Hindu community in order to preserve,
practice and promote Hindu ideals and values. HSS conducts structured programs of regular athletic and academic activities to develop
strong character and leadership skills in its members (known as swayamsevaks for men and sevikas for women), emphasizing values such as
self-discipline, self-confidence and a spirit of selfless service (seva) for humanity.
You can learn more about HSS at http://www.hssus.org
Contr ibute to Tattva
Feedbac k
While Tattva is an interesting and informative read, it is also is an opportunity for
each of you out there to contribute articles and share your ideas. We encourage
articles on any topic related to Hinduism. Here are some topics on which you
can consider writing articles:
We hope you enjoyed reading this edition of Tattva. The
Tattva team has worked tirelessly to design and release this
issue in time. We eagerly look forward to your contributions and feedback. Let us know how you felt about this
edition of Tattva and what you would like to see in its future editions. The previous Tattva editions are accessible
online at http://www.hinduyuva.org/tattva.
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Hindu Rituals and Why do we do them?
Basic Tenets of Hinduism and Hindu way of living
Hindu Art, Dance and Music
Hindu Festivals
Historical Hindu Personalities, Hindu History etc.
The Tattva team is also looking to expand. If you are interested in editing, graphics design, print design, or marketing please contact the editor.
How Hinduism can contribute to solving current world problems
Email the editor at [email protected].
Contributions in Mathematics and Science, Yoga, Ayurveda
Challenges faced by Hindus today, Perception of Hinduism in Academia
Hindu Temples and their architecture
Quizzes and puzzles related to Hinduism
Any other topic you may find interesting...
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