Teachings

Wednesday
10Mar2010

Ways to Truth

Ways to Truth - A View of Hindu Tradition

by Ananda Wood

 

Ananda Wood has kindly allowed us to place his book here for your convenience. This book, along with a large collection of other materials is available directly from his website - http://sites.google.com/site/advaitaenquiry

 

From the preface:

This book is one of many attempts to make some sense of Hinduism as a living tradition, which is now joining into a globalizing world. This particular attempt is centred on the philosophy of Advaita Vedanta, so it provides only one of many points of view. Each view has its insights to contribute for a general audience, including those who might see things quite differently.

 

Friday
05Feb2010

A Hindu Response to Da'wa

Da'wa - The invitation to convert to Islam

 

Hinduism is the most accepting and tolerant of all the world’s religions. It has a 2 thousand year record of living in harmony with all religions and never disparaging the beliefs of others. The early Christians, Jews and Zoroastrians all found refuge and the complete freedom to practice their religion in India. In fact the first post exile independent Jewish state was founded in Malabar, South India.

“Islam” is said to be the religion of peace. But “Islam” does not mean peace (although it comes from the same root slm) but submission to the will of Allah — and the will of Allah is the subjugation of the whole world to Islam. The Muslims invaded India, massacring the civilian population, looting, pillaging and demolishing thousands of temples and forcing tens of thousands of Hindus into conversion. Mosques were built on the most sacred of Hindu sites — the Babri Mosque in Ayodhya, one in Mathura on the birth-place of Krishna and one in the most sacred cities of all — Banares – right next to the Vishvanatha Mandir. The usual practice was to demolish the temple and then incorporate the temple masonry into the building of the Mosque to testify to the victory of Islam. After all this the Hindus still accepted their presence and were gracious to them. (In Saudi Arabia one cannot even bring a Bible or a Gita or rosary into the country let alone build a church or a temple!).

The pre-medieval 6th century Arab pagan tribes were a proud, chauvinistic, aggressive, unruly people living in harsh unpredictable conditions. They fought amongst themselves, raiding, robbing and pillaging each other, enjoying blood feuds lasting for generations, practising female infanticide and polygamy (because of the number of men killed in battle), and trading in slaves. Islam united them and brought about peace among the tribes. It provided a form of radical justice that was perfectly suited to them. Islam was perfect for the Arabian peninsular of the pre-medieval world.

One can argue that all the laws of the Quran as well as the massacres perpetrated by Muslims are also found in the Bible. But there is a difference. Since the Reformation and Enlightenment in Europe and the ascent of humanism there is not a single priest, minister or rabbi who advocates returning to the Mosaic law1. Islam has yet to undergo a “Reformation”. There are a few lone Imams and scholars that are calling for a more moderate interpretation of the Quran and a contextualising of some of the more hostile passages denouncing the “unbelievers — Jewish, Christian and Pagan,” and playing down certain aspects of Muhammad’s personal example. But as long as Islam is obsessed with it’s own sense of superiority over all other religions and political ideaologies, and that the Quran is the last and perfect Word of Allah, valid and current for all times and places then peaceful co-existence in the pluralistic and democratic societies of the West will be difficult. Unfortunately the voice of moderation in the Islamic world is weak and those who do speak out against the radicals live in fear of their personal safety.

Hinduism is the oldest of the major religions having sacred texts dating back 7000. Our religion is a truly universal religion in that it accepts the Truths that are found in all other religions. It inculcates absolute values of goodness, and kindness to all sentient beings. The Hindu Scriptures declare that any form of injury to another living being by word, deed or thought is sinful and all acts of kindness to all beings is considered as merit. Ahimsa or non-injury is declared to be the highest form of religion. There are 3 core values which define Hinduism — (1) non-aggression to any living being, (2) universal compassion and (3) generosity to all. Hinduism was the predominant religion throughout the whole of South East Asia for thousands of years but Hindus have never conquered any other people or spread their religion through violence. Hindus achieved excellence in mathematics, medicine, art, astronomy, music, drama, dance and all other forms of civilization. The Hindus have had a tradition of philosophical enquiry supported by vigorous logic and debate, welcomed criticism, encouraged free-thought and free expression of ideas. There is no concept in Hinduism of heresy, blasphemy or any history of sectarian persecution or repression. When we pray, we pray for the welfare of all sentient beings wherever they are. We pray that peace may prevail — even for the animals, birds, and trees. Why would we want to accept the invitation to Islam and abandon intellectual and spiritual freedom, universalism and compassion for sectarianism, discrimination and hate? It’s like inviting a free person to become a slave! Islam has absolutely nothing to offer us that can in anyway improve our lives. If it be said that Islam guarantees our salvation, we reply that our religion already does that, as well as affirming that all beings will eventually be liberated and attain unification with the Godhead. A concept of eternal separation from God and eternal damnation for most souls is an abomination in itself and affront to the perfection God and humanity!

Islam is a proselytizing faith and all men and women are “invited” (da’wa) to accept Islam. In this pamphlet I examine the articles of Islam from a Hindu perspective. Hindu philosophical methodology has always fostered doubt and encouraged debate. The Quran repeatedly invites us to examine the proofs and to discern truth from falsehood2. It is very quick to point out the doctrinal faults of the Jews, Christians and the Pagans in order to affirm its own superiority. So it is with this right of reciprocal criticism that I write this pamphlet. My intention is not to denigrate Islam but examine the “invitation” and to point out it’s fallacies from a Hindu perspective.

Now with the rise of Islamic radicalism and chauvanism, Hindus are once again being targeted and attacked on the internet. This is not a conflict that we initiated or want, but we have a right and the intellectual duty to defend ourselves against false accusations and the promotion of false and delusional ideologies. The Holy Quran supports us in this endeavour:—

8:22 For the worst of beasts in the sight of Allah are the (metaphorically) deaf and the dumb
— those who don’t use their intellect.

The Muslims aver that the Quran is the final Revelation of Allah, every word of it is the word of God, eternal and perfect. Hindus believe that the Gita is the eternal and perfect word of God spoken directly to his disciple Arjuna over 3000 years before Islam. Neither claim can be objectively substantiated and both are ultimately based on personal faith alone. If the god of the Hindus is same as the god of the Muslims then two opposing and incompatible revelations have been made, according to time, place and circumstance. If they are different gods then the revelation of one must be objectively superior to the other — it is up to the discerning reader to decide.

The articles of Islam that we are invited to accept are in black text and the Hindu response is in blue text. The boxes contain quotes from the Word of God revealed to the Hindus in the Gita.

 

1 In fact the prophet denounced the Jews of Arabia for failing to implement the Mosaic law of stoning for adulterers in the 6th century!

2 8: 8. That He might justify Truth and prove Falsehood false, distasteful though it may be to those in guilt.

 

Continue reading A Hindu Response to Da'wa (invitation to convert to Islam).

 

Thursday
07Jan2010

Yoga Psychology

Psychology is the study of the mind and behaviour.

Purpose of the study of Psychology - Ultimately all study must have a practical application. The practical application of Yoga Psychology is to foster self-awareness, develop insight, promote the cultivation of a positive mind state conducive to meditation and to finally attain Self-Realisation and Enlightenment.

The  theory of Yoga Psychology originates in the Sankhya Philosophical system. So first of all we will discuss some of the basic concepts of Sankhya.

Continue reading Yoga Psychology.

Thursday
07Jan2010

Why Hindus Should Reject Jesus

The Evangelical Christians have declared a war on Hinduism and are pouring hundreds of thousands of dollars into their pernicious agenda of converting a many Hindus as possible.  Hinduism is the oldest of the world's religions and has always rejected the concept of proselytisation. It spread throughout South East Asia through the truth of it's teachings that were absorbed spontaneously by the local populace. Hindus have never sent out missionaries to convert others and have always welcomed other religions and have given them space to build their churches, mosques and synagogues — even contributing to their construction. Now the same people that we welcomed as guests have now these ingrates have begun to deconstruct the house in which they were welcomed!

My position is that Christianity is a false religion. It is one in which I was baptised and which I have rejected. The reasons being many, but above all it is a religion based entirely on false  premises  such as Adam & Eve, talking snakes, original sin, vicarious sacrifice, resurrection of dead bodies etc. The God of the Christians is an angry, unstable, cranky, spiteful, ungrateful malicious being — who is even worse than the Asuras of Hinduism.

The entire edifice of evangelical1 Christianity is the Bible.  All the evangelical churches claim that the Bible is “The Literal Word of God” in it's entirety, revealed by the Holy Spirit. Modern textual criticism has shown that the Bible is a work of multiple authors who wrote pieces of it over many centuries. It is exactly what we Hindus call a Purana. It has a few extracts of history but consists mainly of tribal legends, myths, magic, hymns etc. The Bible is divided into the Jewish Scriptures called The Old Testament, and the Christian addition which is called the New Testament.  The Old Testament in it's fixed form was put together by the rabbis at the Council of Yavneh in around 70 CE. The New Testament was cobbled together by vote at the Council of Niceah by a council of 300 bishops.

In this article I base all my arguments  entirely on the Bible itself, assuming for the sake of debate that it is Truly the Word of God. Now if  this is so, then Christianity must  fulfil all the conditions that are prescribed in the Bible for it to be considered a valid religion and Jesus must be validated by the Bible  for who he claims to be. So in this article I lay before discerning readers evidence from the Bible itself for each and every thinking person to decide for him/herself. I do not present any Hindu arguments for or against. I merely take the Bible as evidence. I personally do not accept the Bible  as the word of God but  my personal opinion is irrelevant for this discussion, what matters is what the  Christians themselves claim and believe and ask us to believe too! Many Hindus take a very accommodating  attitude and include Jesus among the great Yogis  or even an avatara of Vishnu himself. There is absolutely no historical evidence that Jesus even existed let alone textual evidence that he became a Yogi or an enlightened being! As for being an incarnation of Vishnu — the idea is ludicrous!  So I ask my readers please to have an open mind and allow the text to speak for itself.

Continue reading Why Hindus Should Reject Jesus.

Thursday
10Sep2009

Sri Ranganatha Asthakam

Śrī Raṅganātha Aṣṭhakam chanted by Sri Rama Ramanuja Ācārya.

 

sri-ranganatha-asthakam

Thursday
10Sep2009

Ramayana

Discourse by Sri Rama Ramanuja Ācārya on The Ramayana and associated topics 29 March 2009.

 

ramayana

Thursday
03Sep2009

Pramanam – Valid Knowledge

Srivaisnavism accepts three valid sources of knowledge (pramanas) which are:

  • Pratyaksa (perception)
  • Anumana (inference)
  • Sabda (verbal or scriptural testimony)

Of these 3 Sabda is recognised as a special source of knowledge as only scriptural testimony alone can claim the position of authoritative means to knowledge with regard to Brahman, which never falls within the range of pratyaksa or anumana

 

Valid means of knowledge

 

The authoritative means are:

  • Four Vedas - Established as eternal and impersonal origin, therefore they are devoid of error of instrument (karana) and sublating cognition.
  • Prasthana Trayam - The three scriptural sources for Vedanta.
  • Upanisads, Brahma Sutras, Bhagavad Gita (apportion from the epic Mahabharata).
  • Pancaratragama - Divided into groups of siddhanta, such as agamas, divya, tantra and tantratara, is authoritative since it does not contradict with the Vedas. This is the case of Vaikanasagama, which is traced to Brahma himself, who expounded the sastra to his four disciples, Atri, Marici, Kasyapa and Bhrgyu.
  • Divya Prabandham (Dravida vedas) - the collection of Tamils hymns by the Alvars. These revelations are not opposed to, but are consistent with the Sanskrit Vedic revelations and are authoritative.
  • Smrti - composed by trustworthy persons and which explains conduct usages, expiation etc, that are not opposed to sruti.
  • Itihasas and Puranas - Self establish as possessing the character of being supplementary to the Vedas. The Puranas divided into three groups; satva (goodness), rajasa (passion) and tamasa (ignorance), the contradictory portion found in the Puranas is unauthoritative and the non contradictory portion is authoritative.

 

Thursday
03Sep2009

Srivaisnavism Philosophy

Visistadvaita (Qualified non-dualism)

 

Visistadvaita was not only a reaction against the dry speculation of the Mimamsakas and the atheistic thought which followed the intellectual revolution of the Buddha but was also a revival of the theistic Mimamsa advocated by the Vrttikara Bodhyana. Ramanuja in his Vedarthasangraha refers to Tanka, Dramida, Guhadeva, Karpardin and Bharuci as great exponents of this philosophical system.

Visistadvaita fundamental position is that the Supreme Reality is the Highest Personal God, possessing innumerable auspicious qualities and devoid of any inauspicious qualities. The individual soul is a spark of God and is similar to God in respect of cosmic function; God, the Creator of the Universe and the souls always remain separate and subservient to Him and completely dependent upon His existence.

The distinctive feature of Visistadvaita as compared to Advaita and Dvaita is its conception of Reality, which while affirming the ultimate unity of the Absolute allows differentiation through its mode (prakaras) without implying any fundamental difference in the Reality itself.

 

Prapatti (self surrender)


In the 18th Chapter of the Bhagavad Gita Lord Krsna declares (carama sloka):

sarva dharman parityajya mam ekam saranam vraja
Aham tva sarva papebhyo moksayisyami ma suca

Abandoning all other means (dharmas) take refuge in me alone:
I will liberate thee from the effect of all sins, grieve not

Prapatti (saranagati or surrender) is not actually a yoga or a process but total resignation of oneself to God and relying upon His grace alone.

Taking refugee of the Lord is the easiest way to God realisation and liberation. In the scriptures we find anecdotes of Prapatti performed by personalities like Gajendra, Hanuman, Jatayu, Draupadi and Kunti. There is no restriction as to time, place and states of purity.

It is not merit, which is the operative cause of Grace but the sense of one's unworthiness and the inability to follow the three conventional yogas (Karma - Action, Jnana - Knowledge, Bhakti - Devotion). The Lord Himself is the means (upaya) as well as the end (upeya) and prapatti is the act of self-surrender to the Lord. Redemption is essentially a justification by faith and not works, although included in the act of self surrender is the resolution to perfect one's act as well.

 

Lakshmi - The Mediatrix

 

In Srivaisnavism theology, the Supreme Person expresses His will to redeem by having a dual Spiritual Form - Narayana and Sri.

Lord Narayana with perfect justice rules the universe as Father but Laksmi (Sri) His eternal consort resides within His heart as the embodiment of Saving Grace. – The Universal Mother.

The Lord dispenses justice in accordance with the merit and demerit of the jiva (soul) and Laksmi through her Beauty and Grace captivates the Lord and transforms his desire for justice (nigraha-sakti) into redemptive grace (anugraha-sakti) as she acts as a Mediatrix between the Lords and the jives.

The Lord too, is innately gracious, but His grace is an 'initial' grace (krpa), which is common to all beings. By virtue of this grace one is impelled to seek refuge in Him. But the grace of Sri is specific grace (prasada). It is the saving grace, the action of 'condescension' of the Divine into the realm of being, which permits the jiva to be released.

The great theologian Vedanta Desikan finds all this potentials for salvation in the very name of the Divine Mother. He derives 6 different meaning from the name Sri:

  • Sriyate - she who is resorted to by the jivas
  • Srayate - she who resorts to the Lord
  • Srnoti - she who listens to prayers
  • Sravayati - she who causes the Lord to listen
  • Srnati - she who removes the past karmas, faults and hindrances in the way of the spiritual aspirant
  • Srinati - she who prepares jives for liberation

 

Thursday
03Sep2009

Hindu Criticism Evangelical Christians

The evangelical Christians have now set themselves goals for the conversion of the Hindus. Millions of dollars are being poured into this  project and every devious means at their disposal are being used. Including offering material incentives, targeting vulnerable people, disrupting communities, and down right cheating and deception. Their target groups are mainly poor, illiterate and vulnerable villagers and tribals. 

Hindus being for the most part pacifists leave these threats unchallenged. Hindus are also generally speaking, for  the most part,  ignorant of their own teachings and traditions let alone being able to combat the teachings of other religions!

It is with this in mind I have composed this pamphlet and hope that as many Hindus in key positions as possible will red this and disseminate it as widely as possible, hopefully translating it into as many Indian languages as possible.

The evangelical Christians are a right-wing fundamentalist group of Christians who are bigoted and filled with self-righteousness. But any intelligent and enquiring person can  easily refute their belief system. The ultimate fall back position for all of them when challenged will be — “It is a matter of faith!” If so then let them keep their delusional faith to themselves and not share it with us who follow the oldest religion on earth and who already have morality, spirituality and salvation in abundance.  In fact India is one of the most multicultural and religious countries on earth and in no need of any more religion, especially of the bigoted and right-wing variety.

The fundamentalist evangelicals hold the following dogmas that are hi-lighted in red. Each one has been exposed and refuted herein.

Continue reading Hindu Criticism Evangelical Christians.

Friday
28Aug2009

Hindu Women and Veils

It is customary among women of the northern Indian states to wear veils (odhni) over their heads at the time of marriage.  Some modern young brides would prefer not to wear a veil but are pressured into doing so by their mothers and older female relatives.

It is important to note that veils began to be worn by Hindu women only after the Muslim conquest — either through social influence or to avoid the prying eyes of Muslim men. Women at the courts also started wearing veils and submitting to various forms of seclusion (purdah). The common people followed suit and soon all Hindu women of social status began observing the same degree of seclusion followed by the Muslim women. The only exception were the poor who had to work in the fields or in the markets – but even they covered their heads and in Rajasthan took to covering their faces as well.

 

What is the real Hindu position on this matter?

 

Nowhere in any of the scriptures are there prescriptions for men or women’s clothing.  Both men and women can wear what they like in accordance with their regional customs and traditions. In the old pre-islamic painting and sculptures we note that both women and men wore almost the same attire — a single cloth around the waist, bare upper body and sometimes some form of turban on the head.

In South India the Muslim influence was considerably less and there we see that women have never been either secluded from daily social life or in any way covered.  On the contrary — since all women are the embodiments of Lakshmi it is considered highly offensive that any woman would cover her head — especially at the time of marriage where the bride is honoured as Lakshmi herself and the groom as Vishnu!

Even on the Hindu island of Bali – both men and women were bare-chested until the Dutch occupation in the early 1900’s — the Dutch officials then demanded that the women cover their breasts in order not to disturb the minds and morals of the Dutch soldiers! 

So living in the West, free from the constraints of family and village influences, we now have the perfect opportunity of divesting ourselves of this custom of Muslim origin and return to real Hindu values in which women are honoured as goddesses not veiled as chattels or a temptresses.

 

 

 

 

 

 

 

 

 


Wednesday
26Aug2009

Hinduism and Astrology

Astrology is integral to the Hindu world-view. The core of Hindu teachings is the Veda and Astrology or Jyotisha is a limb of the Vedas (Vedanga).

Astrology is the study of Light and its influence on all life forms. Astrology is linked to the Law of Karma and reincarnation which are the 2 core doctrines of Hinduism.

We are born at a specific time, to specific parents, with specific siblings and in specific circumstances – none of which are simply “chance” or “luck”.  Each and every factor of our birth is a result of actions we have performed in the past. No child is born as a blank slate but rather with talents, abilities, aptitudes, inclinations, knowledge, health etc. all of which are effects of past causes.

All the children born in the same family under the same circumstances with the same up-bringing all differ markedly from each other. In the same family one child can be a saint and a sibling a criminal, one can be a president and the other a derelict. All had the same nurturing and education so why the difference in outcomes? Where do child-prodigies get their talents from? How is it that a child can compose symphonies at the age of 8?

Hindu philosophy underpins the study and practice of astrology so in order to fully appreciate it’s use one must have some knowledge of the concept of reincarnation and the law of Karma. The birth chart is an analysis of the Karmic potential that we have brought over from our previous life. It is the balance-sheet of what we have achieved in our past life – with both the positive and negative outcomes. We ourselves  have created the circumstances of our birth. God’s function is simply to administer the Law of Karma. God does not punish or reward, nor favour or reject any one, it we ourselves who achieve our own goals through our desires.

“A person consists of desires. As is one’s desire so is one’s will; as is the will so is the deed that is done, and one’s deeds conditions what one will become”. (Br. Up. 4:5)

Each software program comes with a manual. We can indeed learn to use the software quite competently and efficiently by trial and error without ever referring to the manual, but when we encounter a particular problem that seems insurmountable we then refer to the manual. In the same way we are each born with a manual called a “Horoscope” (jatakam or janma-patri). Most people manage to run their own lives quite effectively without referring to their personal manuals, but when we reach those crises and seemingly insurmountable problems then it may be helpful to consult the manual! In order to be useful the horoscope must be drawn up with date, time and place of the individual’s birth.

Hindu astrology differs somewhat from Western astrology in a number of ways.

  1. The westerners using a moving Zodiac whereas the Hindus used a fixed Zodiac – this means there is about a 22 degree difference between them. So your Sun Sign in Hindu astrology is 22 degrees behind that of your Sun Sign in western astrology.
  2. Hindu astrology is Moon-based and not Sun-based which means we take more notice of what the moon is doing than what the Sun is doing.
  3. Hindu astrology is “event-based” so we are more concerned with actual events and how they happen rather than what they mean to the individual concerned.

 

The Purpose of Astrology

 

The Astrological consultation is a pyscho-social-spiritual diagnosis. It is a useful tool for self-awareness and self analysis. Through the study of the birth chart we gain insight into our strong characteristics and our weak ones. We can see areas of our lives which need more effort and work, and we can gauge our potentialities so that we can maximise our use of our inborn talents and time on this planet. We can see in which general direction we are headed and the pitfalls that we are likely to encounter, we can also understand the way to avoid suffering and unnecessary anguish. So you can either use your reading as a source of general interest and amusement or as a tool for self-improvement and work on spiritual development.

It is important to understand that every person’s life consists of positive aspects and negative aspects – no one’s life is perfect! The birth chart is like a weather report – it is a description of all the most likely scenarios, it is not an immutable statement of fact. When one receives a prognostication of rain one takes an umbrella. So it is with astrology. Any negative prognostication means one should take the necessary common sense precautions — they may eventuate or they may not – but no one came to grief by observing caution!

 

Planetary Influences

 

The Horoscope is drawn up for the moment of birth and gives an overall picture of one’s entire life, so the influences of the various planets come into play at different times. Sometimes there may be conflicting descriptions but these have to be understood within the context of the planetary influences. The effects of the Planets are based upon our personal karma — the effects of our deeds in our previous lives. Some of the results cannot be changed or avoided — this is known as fixed karma, and some karma manifests as potentialities which may or may not be realised; depending upon our will-power and initiative. We cannot change the general framework of our lives which is indicated by Astrology,  but we can change the way we deal with these factors and influences — by cultivating the positive characteristics and working on the negative ones.

 

Planetary Remedies

 

Hindu astrology has developed a very systematic and sophisticated method of psychic diagnosis. In accordance with the medical model there are symptoms (planetary placements), a diagnosis and report  (horoscope) and a program of remedial activities (upaya). Sometimes gems are prescribed sometimes mantras, fasting, offerings, visiting sacred shrines, acts of charity, social service etc. 

Although the Astrological texts prescribe all these remedies, the Srivaishnava philosophical position is that they should be avoided. The reason being that our suffering is payback for past misdeeds.  When we agree to use electricity and relish and enjoy all the benefits that it brings we also acknowledge that there will be a bill to pay every month. It would be immoral and devious in the extreme if we were to agree to this contractual arrangement and then try to evade payment at the end of the month! It we consume heartily we should also be morally prepared to pay the cost afterwards. So we have enjoyed in the past and the present suffering is a direct result of those actions – we should therefore as moral beings accept the outcome wholeheartedly and bear the suffering patiently. So Srivaishnavas are discouraged from making any attempt to evade their karmic consequences.

Yet having said this most people still desire to be alleviated from their suffering and to achieve their goals in spite of knowing about the dynamic of Karma. So as atonement and in order to obtain some relief from their karmic debts some people will have various yajnas performed such as Navagraha Shanti Homa or Sudarshana Homa.

 

Monday
24Aug2009

Vaastu Shastra

Vaastu is a Sanskrit word meaning "dwelling". Vastu Shastra is the Vedic science that teaches us how to locate and orientate ourselves and our buildings. Doing so correctly enables us to harmonise perfectly with the environment and absorb the maximum amount of benefit from the five elements and the magnetic fields which surround the earth.

The elements of construction such as bricks, mortar, glass, wood, steel etc. are known as vastu — or “substances”. When assembled into a compound structure they combine their individual vibrations  or magnetism and create a bio-cosmic energy field or ‘composite entity’ known as Vaastu. Depending upon all the factors involved in the construction, plus the time of commencement as well as the people that live in the building this energy can be positive, negative or neutral.

The correct positioning of a building creates a perfectly balanced environment which ensures health, wealth and prosperity. According to the Science of Vaastu each and every structure that involves enclosure of space and existence in time is capable of either attracting or disseminating cosmic and physical energies which are either harmful or beneficial to us. Vaastu Shastra is the method whereby we can manipulate these energy fields to the desired intensity and type to obtain the maximum benefit.

The first important consideration is the selection of the site. Since the plot of land represents a fixed form, it will radiate positive as well as negative energies depending on it's shape, proportion, direction and location.

Next one must consider the direction and dimensions of the building in relation to the path of the Sun with its life-giving energy — prana

When taking over an already existing structure which is incapable of modification in terms of location and direction it is important to consider the internal arrangement of furniture and allocation of rooms. In used buildings one should definitely take into account the previous usage of the building as well as the type of activities and nature of the occupants, as these carry with them certain ethereal energies which are transferred to the composite structure of the building. For example, abattoirs, prisons, hospitals, mental institutes etc. are places which are pervaded with suffering, stress, anxiety, sadness and forces of disintegration. If these buildings are revamped for use as institutes of learning or centres of positive growth then the retained negative atmosphere may either not contribute to these goals or in fact may act to retard them. In these cases it is important to perform the ritual for “harmonizing the space” vaastu shanti ceremony. This ritual, through its metaphysical methods and the positive intentions of the participants serves to remove the negative forces and open the space for the influx of positive and creative energies. These positive energies will then serve to create a more congenial ambience and will enhance the productivity of those who use the space.

Before a building is commenced one should perform the ceremonies of Bhumi Puja and Vaastu Homam. In this foundation rite the directions and orientation of the building are confirmed and the first five bricks are consecrated and laid down in the foundation. Mother Earth is worshipped and is requested to forgive the act of violence against her which we are about to do by digging and building, and polluting the environment. The permission of the deities and elementals that are inhabiting the space is also requested for the appropriation of the site and construction of the buildings. Offerings are made to them and they are requested not to hinder the progress of the work.

The purpose of these rites is to affirm that the entire universe is pervaded by consciousness. We acknowledge that God is the real creator and proprietor of the universe which we share with other beings both physical and spiritual. We are merely custodians of the property of God and are God's eternal servants. Through these complex rituals we express a wish and resolve to live in harmony and peace with all other beings both sentient and insentient. We commit ourselves to undertake the building of a temple/dwelling which will be a source of auspiciousness and benediction to all beings and to the entire country. We acknowledge the importance of the Earth which is our mother, our support and our source of sustenance. Bearing these concepts in mind we become more aware and mindful of our symbiotic relationship with the environment and other beings.

 

Friday
21Aug2009

Gaya Shraddha — The Universal offering for the Dead

Every year two weeks of the Hindu calendar are set aside for the honouring of one's deceased forebears. This fortnight is known as Pitru Paksha of Mahalaya Paksham. This year culminates on the 18th September.

This fortnight is considered to be the most important period of the year to offer our respects to all our deceased ancestors. According to the Dharma Shastra there are three debts with which we are born and which must be discharged by every Hindu. These debts are: Debt to the gods (Deva-runa), debt to the sages (Rishi-runa) and debt to the ancestors (Pitra-runa). Of these three the most important is the debt we owe to our ancestors. Every person alive is indebted to his/her parents for his/her existence. Anyone who lives without discharging this debt is an ingrate. To obey and care for our parents while they are alive and to perform memorial rites (shraddhas) for them when they are dead is the means whereby this debt is discharged.

There is a story associated with the fortnight of Pitru Paksha also known as Mahalayam because this is the day that the deceased leave the physical realm and enter into the realm of the ancestors. Karna of Mahabharata fame was a renowned philanthropist; he would give anything to whoever asked him for it. One day Indra asked him for his golden ear-rings and armour with which he was born, he gave them, knowing that without them he would be killed in battle! When he was eventually killed by Arjuna and entered into the realm of the ancestors, he was given every possible luxury except food. When he protested, he was reminded by Lord Yama (the god of death) that during his life he gave away everything except food. He was then given a reprieve of two weeks whereby to redress this failure. He returned to this realm and distributed food for two weeks. So during these two weeks we follow the example of Karma and give food and clothing etc to worthy recipients.

It is customary to observe a shraddha for the father and mother on the anniversary Tithi (Lunar date) of their death. During Pitru Paksha a shraddha is offered on the corresponding Tithi. If the Tithi is not known then the shraddha is offered for the father on the New Moon (Amavasya) of Ashvini and for the mother on the 9th day of the fortnight.

 

Proposition

 

It is proposed this year to have a public festival and make a universal offering (Gaya Shraddha) for all those who have died in tragic circumstances as well as to our own deceased ancestors. This year the "All Souls Day" (Sarva Pitru Shraddha) falls on 18th September).

According to the Scriptures all those who die in tragic circumstances such as murder, war, disease, famine etc become earth-bound and cannot leave the physical realm in order to reincarnate. They become locked into their personal tragedy and take the form of Pretas (Hungry Ghosts). The Gaya Shraddha ceremony is designed to help them to be released from their earth-bound state. We as a community have a duty towards all other beings and thus should do whatever we can for the living and the dead. Our bond of duty does not dissolve at death.

 

Details

 

Date — 18 September 2009

Time — 7:00pm to 8:30pm. Please be seated between 6:30pm and 6:45pm

Venue — 46 Trinity Ave, Kellyville, NSW, 2155

Text of Offering will be provided on the day of the event.

Donation — $25 per family. All proceeds to go to charity. Additional donations welcome.

 

Please bring the following items with you:

  • 1 pancha-patra and uddharini (a cup and teaspoon for water)
  • 1 large tray upon which to place the pindas
  • 1 large tray to hold the puja items
  • A handful of white flowers
  • A handful of tulasi leaves (if you have a plant, please bring some to share)
  • 1 tea light candle
  • Matches to light the candle
  • 1 banana leaf - about 1 meter long upon which to make the offerings (or a strip of white paper 1 meter long).
  • 3 sticks of incense

Rice for the offering will be supplied

 

Gaya Shraddha — The Universal offering for the Dead 2009 Brochure.

 

Tuesday
11Aug2009

Nature of Vaikuntha

The Nature of Vaikuṇṭha (heavenly realm) is described many times within the Puranic literature of India. The Shaivites have similar descriptions of their heavenly realm known as Kailasha or Shiva-loka, likewise the other sects all have their personal and charming descriptions of heavenly realms.

In addition to these sectarian heavens there are also many descriptions of the heavens (svarga) of the other gods such as Indra, Brahma, etc.

Many Vaishnavas take these as literal descriptions of the heavenly paradise of Vishnu to which the virtuous go after death to sport forever in the company of other Vaishnavas in the presence of Lord Vishnu in the form of Vaikuntha-natha. Let us now investigate the concept of Vaikuntha.

The exegetical format of Mĩmāṃsa methodology is called an Adhikaraṇa which comprises of a fivefold process

  1. viṣaya vākya — the Scriptural sentence under discussion
  2. samśaya — the doubt as to the correct and relevant meaning of the sentence
  3. pūrva-pakṣa — the opposition's position
  4. uttara-pakṣa — the refutation of the former position and presentation of the reasoned interpretation
  5. nirṇaya — arguments for the conclusion reached

 

Tuesday
11Aug2009

Hindu Hermeneutics

Hindu Hermeneutics — In the complexity of our daily lives here are two paths of possible pursuit: Preyas or Shreyas.

Preyas is that which is ‘pleasant’, and Shreyas is that which is ‘good’.

Preyas is our default biological instinct of personal survival and self-propagation which we share with all lower life forms. It is the materialistic path of self-referent action. We are naturally inclined to that which affords us maximum pleasure in the fulfilment of our basic appetites for food, sex, security and comfort. It is a seeking of happiness which is primarily personal, and only incidentally concerns the others of our extended sphere of care — spouse, children, relatives, family etc. It is the path that leads to samsara — rebirth and suffering.

Preyas is the universal good. It is the spiritual path which leads to liberation — moksha and non-rebirth — nirvana. It is sometimes pleasant but usually not. It is that which ultimately benefits the many, sometimes at the expense of a few individuals. It is that which is good for all people collectively and includes the welfare of all other sentient beings and the environment in which we are sustained. It is that which is termed loka-sangraha in the Gita.

loka saṅgraham-evāpi saṃpaśyan kartum arhasi || 3:20 ||
“You should act with the welfare of the entire universe in view”.

We often find ourselves on the horns of a dilemma. What is good? What should I do now? How should I act? What would be the right course of action in this particular circumstance? These questions are called Dharma Sankata — Dilemmas of Dharma.

According to Manu there are four sources of Dharma:

The Veda, tradition, the conduct of virtuous people and one's own conscience,
these are declared to be the distinct four-fold sources of Dharma. (Manu 2:12)

The primary source of Dharma is the Veda and when we seek spiritual guidance from the Veda we are totally confused by the immensity, obscurity and complexity of the teachings!! How do we deal this vast resource of material? What is significant and what is not? What do I accept and what do I reject? context that one has recourse to the study of Mĩmāṃsa or hermeneutics.

Hermeneutics is the study of theories of the interpretation and understanding of texts, particularly Sacred texts. A hermeneutic is defined as a specific system or methodology for interpretation.

Exegesis involves an extensive and critical interpretation of a sacred text using an hermeneutic. The word exegesis means "to draw the meaning out of" a given text. Exegesis may be contrasted with eisegesis which means to read one's own interpretation into a given text. In general, exegesis presumes an attempt to view the text objectively, while eisegesis implies more subjectivity.

One may encounter the terms exegesis and hermeneutic used interchangeably; however, there remains a distinction. Exegesis is the practical application of hermeneutics, which is the interpretation and understanding of a text on the basis of the text itself.

Traditional exegesis requires the following:

  •  analysis of significant words in the text in regard to translation;
  • examination of the general historical and cultural context,
  • confirmation of the limits of the passage,
  • examination of the context within the text.

Hindu hermeneutics is based on the methodology propounded by Mĩmāṃsa.

Kumarila called it “a conglomeration of arguments” (yukti-kalapa), very closely connected to the Veda.

 

 

The term Mĩmāṃsa is derived from the Sanskrit root "man" — "to think, consider, examine, or investigate." Here the term, etymologically means:— "desire to cogitate" and is used to signify a thorough consideration, examination, or investigation of the meaning of Vedic Texts. Mĩmāṃsa is “rational enquiry” which "attempts at rational conclusions".

 

Tuesday
11Aug2009

Homosexuality and Hinduism

Homosexuality and Hinduism — The issue of homosexuality is now-a-days a much debated topic associated with much hated, fear, prejudice, disgust and violation of civil rights. Hindus living in the west cannot remain indifferent to and unaffected by the gay controversy and the political and civil rights issues which arise. So the question arises what is the position of Sanatana Dharma on the issue of homosexuality? It is important in this multicultural environment in which the Hindu youth are now growing up to make a clear statement about what Hinduism teaches regarding the subject of homosexuality. Throughout the centuries Hinduism has been the most tolerant religious system and its teachings have a perennial youth and relevance to all ages and situations.

 

 

Tuesday
11Aug2009

Iconology Pancaratra Agama

Iconology of the the Pañcarātra Āgama — Iconology is defined as the study of the symbolism behind sacred images. One of the most prominent tools of devotion in Hinduism is the use of images. These images or icons are made of wood, stone, metal or painted on cloth.

The term generally used by non-Hindus and unfortunately by Hindus themselves when referring to these sacred images is IDOL. This term is actually pejorative — a demeaning, insulting word first used by Christian missionaries who perceived Hinduism in an extremely negative way — describing us as pagans, heathens and idolaters. The use of images is also predominant among Catholics and Eastern Orthodox Christians who refer to sacred images as ICONS to differentiate them from the idols of the heathens.

An icon can be defined as a sacred symbol which embodies a spiritual truth and is worthy of veneration and contemplation. All Hindu icons are visual representatives of God and the Spiritual Forces which support, sustain and direct the Cosmos. The art and symbology of Icons has been developed to an extremely sophisticated degree by the Hindu mind. Each and every feature of an icon has a profound truth behind it, and all the mystical teachings of the sages means of these icons and symbols.

In every issue of this magazine we shall take one particular icon and discuss all its features and symbolic meanings. Icons are the most predominant aspect of our faith and yet the study of their meaning is also one of the most neglected aspects of our religious life.

How can frail mortal human beings, praise, worship and develop a loving relationship with a Being that we cannot understand, know or feel? So God out of His boundless compassion, condescends to take a material form and to manifest Himself to us so that He may receive our offerings, worship, praise and devotion, and in turn can bestow upon us His Grace and blessings. Thus, mankind meets the descending Godhead.

 

Tuesday
11Aug2009

Kali Santarana Upanisad

Kali Saṅtaraṇa Upaniṣad (Kṛṣṇa Yajur Veda).

 

 

Tuesday
11Aug2009

Handbook of Srivaishnavism  

The Handbook of Srivaishnavism outlines in a concise and systematic form, the principal doctrines of the Srivaishnava faith, balancing the views of both the sects. It is meant either as a handbook for those who are practising Srivaishnavas or as an introduction to those who are interested in knowing more about the doctrines and beliefs of the faith. It will be appreciated by the reader that each of these topics that is briefly touched upon here, can be dilated upon to the extent of many volumes. Elaboration of these topics would produce a 10 volume encyclopaedia and not a handbook. The interested reader is advised to consult the bibliography given at the end of the book for extending his or her knowledge in this field. I have tried to take an unbiased stance balancing between the two factions as well as reconciling with the rest of the Hindu world and western society in which so many of us are living. Therefore many of the views expressed in this publication are my own personal views and not those of the orthodox teachers or even of my own beloved Acharya! If the reader has a doubt it would be best to clarify it with one’s own acharya and accept their point of view rather than mine.

 

Tuesday
11Aug2009

Prapanna Parijata

Prapanna Parijata was written by Vatsya Varada Guru (more popularly known as Nadadoor Ammal) who was the preceptor of Vedanta Desika’s preceptor and has been translated and edited by Sri Rama Ramanuja Ācārya.

The name Prapanna Parijata was given to the work by the author himself. Parijata is a celestial wish-fulfilling tree capable of conferring all desired fruits on those who make wishes while in it’s shade.

The work consists of Ten Paddhatis or chapters. After 5 verses which constitute the invocatory portion the following topics are dealt with in the ten chapters that follow: —

  1. Pramana paddhati — On the authorities for Prapatti
  2. Svaroopa paddhati — On the Nature of Prapatti
  3. Adhikara paddhati — On The Right of Practice
  4. Guru-upasana paddhati — On the serving of the guru
  5. Bhagavat Paricharya Paddhati — On the Salvific activities of God
  6. Bhagavat Parijana upasana paddhati — On The Worship of The Attendants of God
  7. Bhagavad upasana praddhati — On Serving The Virtuous
  8. Vihita-vyavasthana paddhati — The Determination of Prescribed Karma
  9. Varjaniya paddhati — On the Works that ought to be Renounced
  10. Phalodaya paddhati — On The Dawn of Fruition