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Kamis, 19 Mei 2011

Will Brad Pitt explore Hinduism?

By PHP Staff
Thursday, May 19, 2011
(Photo : Brad Pitt is an American actor and film producer. He has received two Academy Award nominations and four Golden Globe Award nominations, winning one and he has been described as one of the world's most attractive men, a label for which he has received substantial media attention)

United States : Hindus have suggested Hollywood star Brad Pitt to explore Hinduism in view of his statement in People.com about his religious experience in childhood which he described: "I found it very stifling".

Esteemed Hindu statesman Rajan Zed, in a statement in Nevada (USA) today, said that Pitt would appreciate rich, diverse and long tradition of Hindu philosophy; and its interpretation of the nature of reality.

Zed, who is President of Universal Society of Hinduism, further said that if Pitt needed any help in deeper Hinduism exploration, he or other Hindu scholars would be glad to assist.

Rajan Zed recommended Pitt to realize the Self. Ancient Hindu scripture Katha Upanishad points out that when wise realize the Self, they go beyond sorrow. Self is supreme and those who meditate on Self are freed from the cycle of birth and death. When one realizes Self, there is nothing else to be known.

Pitt was quoted in People.com dated May 16: "I got brought up being told things were God's way, and when things didn't work out it was called God's plan," he said. "I've got my issues with it. Don't get me started. I found it very stifling."

Oscar nominated William Bradley Pitt (The Curious Case of Benjamin Button), 47, is an American actor and film producer. Named Sexiest Man Alive by People magazine twice, Pitt has Oscar winner Hollywood actress Angelina Jolie (Changeling) as domestic partner and both have six children. He was reportedly raised as Southern Baptist and is vegan.

Oscar winner Hollywood star Julia Roberts (Pretty Woman) joined the Hindu fold in the recent past.

Senin, 02 Mei 2011

Daily Inspiration from Pakistan Hindu Post (PHP)

By PHP Staff
Monday, May 02, 2011
 (Members of the Pakistani Hindu community celebratin Holi in Karachi, Pakistan on Sunday, Feb. 28, 2010)

I am a British born guy of Pakistani and Burmese descent. I’ve been to Pakistan a few times and must say that the indigenous Hindu population should be given greater respect and prominence. The Pakistani treatment of Hindu citizens should be much improved than at current as you are an amazingly dynamic component of the country. Respect to you all.

By Farid M. Khan (United Kingdom)

Senin, 25 April 2011

Inscription throws new light to Hindu rule in Afghanistan

By PHP Staff
Monday, April 25, 2011
(Photo : The alter at Kabul's Hashari Natha Temple (Hindu Mandir) in Afghanistan)

Kolkata (India) : A stone inscription in Sanskrit, recovered from the city of Mazar-i-Sharif of northern Afghanistan a few years ago, has thrown new light on the reign of the Hindu Shahi ruler `Veka' in that country.

The recovery and significance of the inscription, telling a story of the Hindu ruler Veka and his devotion to lord `Siva', was told by leading epigraphist and archaeologist Prof Ahmad Hasan Dani of the Quaid-E-Azam University of Islamabad at the ongoing Indian History Congress here.

If historians, preferred to revise the date of the first Hindu Shahi ruler Kallar from 843-850 AD to 821-828 AD, the date of 138 of present inscription, if it refers to the same era, should be equal to 959 AD which falls during the reign of Bhimapala'', Dani said in a paper `Mazar-i Sharif inscription of the time of the Shahi ruler Veka, dated the year 138'', submitted to the Congress.

The inscription, with eleven lines written in `western Sarada' style of Sanskrit of 10th century AD, had several spelling mistakes. ``As the stone is slightly broken at the top left corner, the first letter `OM' is missing'', he said.
According to the inscription, ``the ruler Veka occupied by eight-fold forces, the earth, the markets and the forts. It is during his reign that a temple of Siva in the embrace with Uma was built at Maityasya by Parimaha (great) Maitya for the benefit of himself and his son''.

The inscription was brought from Mazar-i-Sharif, where the tomb of Hazrat Ali, son-in-law of Prophet Mohammed is located, to Pakistan and is currently housed at the Islamabad Museum, Dani said.

Dani said ``the inscription gives the name of the king as Shahi Veka Raja and bestows on him the qualification of `Iryatumatu Ksanginanka'.... and (he) appears to be the same king who bears the name of Khingila or Khinkhila who should be accepted as a Shahi ruler''.

Dani further said ``he may be an ancestor of Veka deva. As his coins are found in Afghanistan and he is mentioned by the Arab ruler Yaqubi, he may be an immediate predecessor of Veka deva...... Both the evidences of inscription and coins suggest that Veka or Vaka should be accepted as an independent ruler of northern Afghanistan.

``Thus we find another branch of the Shahi ruler in northern part of Afghanistan beyond the Hindukush. Veka is said to have conquered the earth, the markets and the forts by his eight-fold forces, suggesting that he must have himself gained success against the Arab rulers of southern Afghanistan''.

Dani observed that going by the findings it seemed that during the rule of the Hindu Shahi ruler Bhimapala there was a break in the dynasty -- one branch, headed by Jayapala, ruled in Lamaghan and Punjab, and another branch, headed by Veka, ruled in northern part of Afghanistan.

``The northern branch must have come to an end by the conquest of Alptigin in the second half of tenth century AD'', he said.

Kamis, 14 April 2011

A Cure for the Corruption in India (Stephen Knapp)

By PHP Staff
Thursday, April 14, 2011
(Photo : Alarming level of corruption in India)

Martin Luther King once said that he had a dream of when men would be judged not by the color of their skin, but by the content of their character. But I say it is up to the individual to put some content in his character. Otherwise a man will be judged by whatever traits are perceived by others. And corruption in the activities of a person is a sign of a lack of proper content. And if there are numerous individuals, especially in high places, involved in crime and corruption, so goes the character and reputation of the country.

            Therefore, it is of utmost importance that the state or government provides the means and education for its citizens to develop the right content in their character. This is the importance of character development with nation building.

            Throughout my travels in India, while lecturing at so many cities and venues, it is not unusual for businessmen, industrialists, or even professors to ask me what I think should be done about all the corruption in India, which exists on every level. We all hear about the corruption in politics, and what intrigue goes on amongst the politicians, but it goes on in so many small enterprises, too. Like paying the bribes to get a phone line in your house. Innocent people have to bribe bureaucrats, police and even judicial officials to get anything done. Or how, as one friend told me, he took a test for his driving license three times, and they never even looked at the test but denied him each time, until he realized he had to pay a bribe for it. After he paid the clerk an extra Rs. 2000, he then took the test a fourth time and they still never looked at it, but this time he got his license.

            Another example of corruption that a friend told me about was when he was riding on a train and met a government inspector who told him the story of how the military men were getting sick from all kinds of digestive problems. They narrowed down the cause to the cooking oil that was being used in preparing the food served to the men in the military. They identified a possible source for the oil, and the inspector went to the company that was producing the oil and discovered that the owner of the company was adding all kinds of polluted oil to the regular oil he was making, which is what was causing the men to get sick. The inspector told the owner of what had been found, and the owner asked how much the inspector wanted in order for him to write a positive report for the military. So the company owner paid a large bribe to the inspector who took the money and gave a good report about the company and the oil it was producing. So the military went on purchasing this contaminated oil that is probably still making the military men sick at several bases.

            One more example is that some years ago the Japanese had offered to help with cleaning the Yamuna River, which is so contaminated around the Delhi area that it cannot support any life. It is a dead river there. So, the Japanese offered $20,000,000 to build a cleaning plant to help clean the water before it continued on its way. By the time all the bribes had been taken out, all that was left was $1,000,000. So, you can still see the small cleaning plant that had been built in the Vrindavana area, but a far bigger plant should have and could have been built to actually help the country and the people that depend on the water of the Yamuna River.

            No doubt, much of what is wrong with India in this sense can be found everywhere. It is not only India. And I have often said that if you could see the corruption that goes on behind closed doors amongst politicians in America, you would be shocked. Or maybe not, depending on how aware you have been of what really goes on. But things have to change.

            The British also helped jump start this corruption by two things: First the bureaucracy they established in their managerial system which they used against the Indians, most of which was adopted by the Indians in the form of a Parliamentary government and which allows for the loopholes and cracks in the system for the continuation of so much corruption. Secondly, while under the British, the citizens of India were forced to struggle so hard to exist that it forced them to think in terms of the survival of their own immediate family while giving up the consideration of the whole community. After so many years of that conditioning, this need for self-preservation and the desire to fulfill selfish concerns went from one generation to the next until it became a general trend to get whatever you need regardless of the consequences or how it affects others.

            The Indian constitution itself, under the guise of freedom and fairness for the minority religions, fuels corruption and inequality by favoring the few at the expense of the majority Vedic or Hindu population. How can this inspire a united vision?

Furthermore, dishonesty and fraud in India has reached even the Supreme Court Chief Justices and several High Court Justices, which have been involved in prominent levels of corruption. We also have seen the reports about those presently in power (March, 2011) who are looting millions of rupees from India, and depositing it into secret accounts abroad. And they only pave the way for more of their own kind to be elected in order to make things easier for themselves.

We all know that a politician or person of influence is not to amass wealth dishonestly, and then indulge in extravagance or ostentatious living. Nor is he or she meant to give favors to their relatives, or their supporters or business associates by conferring special privileges or kickbacks to them. This is nothing but the misuse of the power and position of the office, a misappropriation of public funds, and the abuse of power, as well as the root cause of the rampant corruption that has become so noticeable throughout India.

We have also seen the wealthy spend millions of dollars on nothing more than a marriage ceremony for their children, just for the sake of mainly creating a spectacle to be noted in the press, or to outdo some other wealthy person’s wedding. This kind of thing is but a huge black spot of selfishness on the character of the persons who make such arrangements when certainly the ceremony could have been limited in its expense, and the money that was saved could have been used for something far more practical or beneficial. That would have been worth noting in the media. In fact, people should make an example of spending less on their momentary weddings and then giving more money to a worthy cause.

            So, obviously, the kind of corruption we are pointing out goes on because of a lack of morals in the content of one’s character. This is what has to change. India is obviously progressing economically and technologically, but this corruption really slows down the amount and speed of the progress that, otherwise, could be made for the benefit of everyone in the country at a much faster pace. Therefore, it hinders the well-being of everyone, and many countries outside of India hesitate to put full confidence in their business dealings with India when this corruption is so obvious.

As Shahroz Raza said in his article “Corruption Bigger Factor Than Secularism” (Pioneer, January 8, 2011), India’s economy is “growing” at over 9%, yet every second child in India is malnourished. Less than one-fourth of the rural population has access to proper toilets. Eighty percent of India’s population lives on $2 a day or less. And what is most shameful is that only four of every 10 girls who enroll for schooling complete eight years of formal education. So, as anyone should question, is that real progress? Is that real growth?   

Let’s put this into perspective. Corruption has secular implications. The money looted by the rulers of India becomes food that is snatched away from the mouth of the newborn and the hungry; or the death that is caused for want of care in a ramshackle hospital; or the unemployment for an adult. This should be avoided by proper adjustments by India’s leaders. But the problem is that politics has simply become a business, which means they use the position and perks that come with it to look out for themselves and family and friends, and collect large amounts of property and money in whatever way necessary at the expense of the masses.

            As long as this corruption is allowed to continue, which lends to the reason why certain sections of society remain poor and hungry, then India, and the world, actually is not truly civilized. Swami Vivekananda has also explained, “So long as millions live in hunger and ignorance, I hold educated man a traitor who, having been educated at their expense, pays not the least heed to them.”

A civilized society does not mean merely technological advancement or economic progress. It means that society has a unified civil code and unified vision of everyone having the right to the same basic facilities as everyone else, meaning food, shelter, clothing, and the means to an education so they can maintain themselves, however simple or sophisticated that may be. In other words, a starving sector of society means that society is uncivilized due to the wealthier section of society hoarding or profiting from the loss of others.

            This goes back to the point that there is no real lack of anything in this world in regard to resources needed to survive. The only real lack is God-consciousness and the higher vision to see that spiritually we are all the same and that we are only barrowing things from the Supreme during the short duration of the life we are given. Thus, the world’s resources need to be distributed in a way so everyone benefits, and that it is not monopolized by greedy people in prominent positions.

            Even Mahatma Gandhi once said that the deadliest form of violence is poverty. It is poverty, whether it is planned, arranged, or merely allowed, that kills more people than all the wars that take place. In fact, all the money used for military spending could otherwise be used for solving many of the world’s problems. It is poverty which also causes much of the behavioral violence and criminality that affects us all. The problem is that as poverty expands, it becomes more difficult for the people who are affected by it to do anything about it.

            If corruption increases, the general well-being of everyone will decline, and the poor are the ones to feel it first, and feel it the most. But from there, it trickles up and affects everyone. As the people suffer, with poor people becoming poorer, farmers committing suicide, businessmen wasting or ruining the environment, we see the money launderers, smugglers, the land mafia, and others continue to plunder and loot money. Experts warn that if the existing state of severe corruption continues the way it is, then it will lead to greater national and international instability, economic failure, increased poverty, and environmental collapse. In other words, this is simply not sustainable. Things must change soon or all that will bring things back to some semblance of sanity is a people’s revolution to demand the removal of all corrupt politicians, judges, military personnel, bankers, etc.

However, the citizens of India cannot be apathetic and remain blind or tolerant to this, if they ever expect to put an end to it. And, fortunately, they are starting to realize that if anything is going to change, it is up to them to do something about it because the corrupt elitists will only do whatever it takes, and in whatever way they know, to perpetuate their kind and their ways, which has not been to the good of the people or the planet. Not all, but many of these politicians and wealthy elitists, criminals actually, are really but demons in human form, living a pampered life at the expense of the many, and driving the uplifting spiritual culture of India into extinction. They care little for anyone but themselves and have no feelings of compassion or the propensity to uphold justice towards the people they are cheating. In that way, they are like insensitive reptiles while portraying themselves to be good and qualified public leaders.

            Those in poverty in India often face a life and death struggle, where they have to make such decisions as whether to buy either medicine or food because there is not enough money for both. And even now those in poverty cannot afford certain foods, like dals, pulses, various fruits, and other foods that can provide necessary protein. The cost is too high for them. And, thus, malnutrition begins to affect an increasingly larger section of the population. So what does that say about the future potential of India?

The latest government statistics on food inflation in India says it went up by 18.3% in the Christmas week of 2010. Even a common Indian knows the relationship between corruption and food inflation. And presently the Agriculture Minister and his cohorts are making plenty of money through their speculation in food prices, bidding on them while knowing prices are going up, or even working with those who manipulate the fundamentals to make sure the prices go up. Plus, they are allowing essential commodities to be hoarded and exported while the vast majority of India’s children are going hungry every night. This is nothing but a repeat of the same crimes that the British did to the Indian population in the late 1800s, when they exported so much food back to Britain, or used it for their own military while the people in India starved. Because of this profit-making tactic of the thoughtless British, it is estimated that between one-third and one-half of the entire population of India at the time—at least 10 to 15 million people—died from the famine. If there was ever a crime against India and its people, this was one. And now, to whatever degree, it is being repeated by the elitist Indians against their own people.

            At present, India has many multi-generational politicians who have become a caste unto themselves, making rules, or ignoring existing laws, in whatever way they choose in order to fill their own coffers at the expense of everyone else’s well-being. These politicians and similar people suffer from a value disorder, which is the addiction to the rush or thrill of acquiring more power, more money, more property. They are addicted to it and cannot control their mind or senses. If this disease cannot be cured, then they should be put out of office and forced to serve prison time for their crimes against humanity.

            Such a disease can only be cured or purged in society by having the proper training, especially while young and still growing up, in order to add the appropriate character building traits necessary to know what is a decent and balanced human being and how to be one.

For more information visit :-
http://www.stephen-knapp.com/


Introduction : Stephen Knapp grew up in a Christian family, during which time he seriously studied the Bible to understand its teachings. In his late teenage years, however, he sought answers to questions not easily explained in Christian theology. So, he began to search through other religions and philosophies from around the world and started to find the answers for which he was looking. He also studied a variety of occult sciences, ancient mythology, mysticism, yoga, and the spiritual teachings of the East. Finally, after his first reading of the Bhagavad-gita, the classic summary of Vedic philosophy known as The Song of God, he felt he had found the last piece of the puzzle he had been putting together through all of his research. This increased his understanding of everything else he had been studying. Therefore, he continued to research all of the major Vedic texts of India to gain a better understanding of the Vedic science, until he became a full-fledged follower and practitioner of Sanatana-dharma. Now he also tirelessly works to protect, preserve and promote the deep spiritual knowledge of Vedic philosophy and its traditions. An introduction to his research, writing and projects can be found at his website: www.stephen-knapp.com.

Senin, 11 April 2011

Religion In India Acts Professionally In Helping The Needy

By PHP Staff
Monday, April 11, 2011
(Photo : Map of  India)

LONDON, ENGLAND : Religious organizations in India not only operate professionally, but they also follow models of efficiency and ways to attract members that are similar to business organizations.

Indian-origin academic Dr. Sriya Iyer of the Faculty of Economics and St Catharine's College said, "We have found that the resilience of religion draws from the ability of groups to undertake innovation and innovative behavior, similar to the behavior observed in business firms". "In the same ways a business tries to stay ahead of its competitors, religious groups are showing the same rational economic responses to changes in the political, ecological and economic environments in which they operate," she added.

The survey is believed to be one of the first of its kind in India with researchers finding that although India is becoming more powerful and wealthy, rising social inequality - especially in the poorer states - means religious groups often fill the breach left by the lack of social welfare, especially in the fields of education and healthcare.

The study's findings are details in the latest edition of Research Horizons. The Cambridge team from the Faculty of Economics and the Cambridge Judge Business School spent two years surveying 568 Hindu, Muslim, Christian, Sikh and Jain religious organizations across seven Indian states to examine their innovations in offering religious and non-religious service provision.

The 'business model' has seen diversification of activities to retain the loyalty of their followers and attract new members, according to the study conducted at the University of Cambridge. Led by Dr. Sriya Iyer, the study reveals that new ways of religious organizations diversifying include cow-lending, computer-based learning; sewing and aerobics classes.

Selasa, 22 Maret 2011

The Nature of True Equality in Sanatana Dharma or Hinduism

By Sri Dharma Pravartaka Acharya (Dharmacentral)
Tuesday, March 22, 2011

Beginning with the so-called “Enlightenment” era in European history, the ideological doctrine of radical human egalitarianism has become the most sacrosanct dogma in the realms of both politics and culture. The fight for equality has been the foremost social-political concern globally for the past 250 years, inspiring wars, revolutions, Marxist totalitarianism, genocides, and devastating social upheaval. So central has the concept of Radical Egalitarianism been in the modern political landscape that it has often overshadowed every other political, philosophical, and social concern we can think of.

Despite three continuous centuries of forcing “Enlightenment” era notions of equality upon humanity, however, the world’s problems have only gotten infinitely worse. With more poverty, more corruption, more wars, more unethical behavior, an ever-deeper sense of meaningless in the world’s youth, and the increasingly rapid coarsening and degeneration of traditional cultures globally, many intellectuals and spiritually oriented people are today beginning to ask the inevitable question: “Has the dogma of radical egalitarianism actually outlived its usefulness?”

The answer to this question, from the perspective of Sanatana Dharma (Hinduism) is neither a yes nor a no, but rather leads us to the more philosophically sophisticated question of: “What is the nature of the human person?” For only in knowing this can we understand the true nature and meaning of equality. In the following, I will explain the Dharmic view of equality juxtaposed to the materialist-oriented Radical Egalitarianism that the world has fervently pursued for the last several centuries.

The metaphysical premises of Radical Egalitarianism are based upon an outlook of empiricist materialism that views the human individual as consisting of nothing more than merely the physical, the body. For the materialist, human beings do not have a soul, or an intrinsic essence, that transcends the material body, which is itself composed of nothing more than the combination of chemicals and material substances formed over myriad millennia via the process of evolution. The human individual, for the Radical Egalitarian, is a soulless and ultimately purposeless machine, an automaton whose only meaning lies in whatever material and economic contributions the individual can make to the greater social whole. Thus, one “living body” is just as good as any other.

Such a mechanistic view of the human individual has led not only to the notion of radical equality, but also to the consequent view that all human individuals are ultimately equally worthless. Thus we have seen the birth of the “end justifies the means” form of “ethics” that has arisen amongst the Marxists, and the consequent death and genocide that has resulted from every Communist regime the world has ever known. If all human bodies are of equal worth, then no one individual is of more importance than any other individual. Thus all are equally expendable.

A society that sees humans as soulless is a society that sees human beings as being of no more worth than machines. And machines are simply tools to be used for the benefit of the state. For the Radical Egalitarian, the human being is no more than a means to an end, an object for their own use, rather than a subject worthy of all the dignity, appreciation, and respect that a unique human person deserves.

The Dharmic view of equality and the human person is considerably more sophisticated, compassionate, and thus ethical, than the materialist egalitarian approach. For the conscious and sincere follower of Sanatana Dharma, the human person consists of infinitely more than the mere bodily surface appearance. The old adage that one cannot judge a book by its cover comes to mind when we examine the wisdom of the Dharmic approach.

Rather than simplistically attempting to reduce a human person to being merely the visible material body that one can immediately detect with the senses, Dharma teaches us that the typical human being is actually a multi-faceted and multi-dimensional being, with a material dimension, a causal dimension, and ultimately a spiritual dimension that is not always clearly visible to the untrained eye. The human person consists of a) deha (physical body), b) manas (mind substance, including impressionistic data, memory, etc.), c) buddhi (the rational faculties), d) ahamkara (false, individuating ego), and most importantly e) atman (the true, spiritual self).

According to the Dharma world-view, we certainly are beings who possess bodies – no sane person would deny this immediate empirical fact. Indeed, contrary to the unnatural and illogical conclusions that the Radical Egalitarian draws from this simple fact, from a purely physical perspective, there is actually an almost infinitely great degree of diversity and inequality that is clearly empirically seen. Physically speaking, no two people in the world are really the same. Some are tall, others short. One person is strong, another weak. Some need glasses, hearing aids, or other devices to “even out the playing field” (i.e., pretend that we are all physically equal!), other people are free from physical defects altogether. The diversity we find in physical bodies is endless. That is common sense. By extension, when looking at the minds and the intellectual capacities of various individuals, we clearly see that some are more intelligent than others. Some are more naturally artistic and creative, whereas some are more analytical and cerebral. Some people will have mental or emotional challenges, such as psychosis, bipolar disorder, or retardation, others have minds so healthy as to allow them to view reality with tremendous clarity.

Egoic desires, preferences and goals, too, are as diverse in content and quantity as are the numerous people we see around us. Some aspire to become great world leaders. Others desire wealth, or fame, or romantic love. Some people, by contrast, seem to have a profound yearning to know God, and serve their fellow beings with humility, simplicity, deep compassion, and quiet determination. We are all different from one another. Thus, we are all in so many ways unequal in our appearance, our abilities, our preferences, and our desires.

Rather than attempting to lie to ourselves and artificially fly in the face of clearly discernible empirical facts, Sanatana Dharma encourages all human beings to respect each other, honor our differences, and work together in compassion, dignity and harmony, despite our undeniable recognition of all our many differences. Sanatana Dharma (the Eternal Natural Way), thus gives us the empowerment to live in accordance with the natural order of the universe in a manner that is beneficial to all.

For Dharma, the realm of true equality lies not on the physical, mental, intellectual, or egoic planes, but in the realm of spirit. Having God as our sole source, sustainer, and ultimate destiny, we all share in the same spiritual parent. From a spiritual perspective, then, in the deepest essence of who we are as pure spiritual beings (atman), we are all equally the children of God.

Your true, spiritual self (atman) does not have color, nor dimension, nor race, nor class, nor gender. In spirit, you are neither a capitalist, nor a communist. You are neither Indian, nor Black, nor White nor Latin. Rather, your true self is the eternal, perfect, blissful spiritual center of your everyday existence: Atman.

Transcending both the bodily dimensions of life and all limited materiality, your true self finds itself currently situated in your body due only to your own free-will desires, motivations, consciousness, and actions of the past. Karma is the causal antecedent of all the diverse material bodies that we see around us. While our bodies and minds are all radically different, however, the souls of every living being are all equally held in the compassionate glance of God’s merciful and loving gaze. To God, we are all equally His children, temporarily separated from Him, but all destined to one day again be in His loving embrace.

Equality is an exceedingly important goal toward which we should all aspire. In the political realm, Dharma calls upon each of us to always be compassionate, just, and fair to all we encounter, no matter how different they may seem to us in physical appearance. The only truly pure equality that exists, however, is that equality that exists on the spiritual realm. Thus, in the transcendental eyes of the yogi, or pure sage, all living being are seen with equal vision (sama darshina).

This concept of spiritually-inspired equal vision is beautifully explained to us by Lord Sri Krishna in His famous Bhagavad Gita (Song of God). In the 18th verse of chapter 5, Lord Krishna instructs His devotee Arjuna in the following way:

Vidya-vinaya-sampanne
Brahmane gavi hastini
Shuni caiva shvapake cha
Panditah sama-darshinah

“The humble sage, by virtue of true knowledge, sees with equal vision [sama-darshina] the learned and gentle priest, a cow, an elephant, a dog or an outcaste.”

Indeed, because the humble sage views the diverse beings around him, not as mere mechanistic bodies, but as all possessing a pure spirit soul (atman), he does not even see the difference between different species of life, what to speak of different kinds of human beings! To the sage, the soul of the cow, and the dog, and the elephant is just a worthy of dignity, respect, and spiritual equality as is the soul contained in the human being. Sama Darshina, or equal spiritual vision, is the highest form of equality toward which we can all aspire – for it sees the inherent equality that exists in the spiritual essence of all living beings. Seeing all beings as our spiritual brothers and sisters, we will then, by natural extension, offer all people our respect on the political, social, cultural, and economic realms.

The truly equal society, then, is the Dharmic society, a society comprised of citizens who aspire toward the finer and nobler spiritual aspirations of life, and who thus view the world from a spiritual perspective. That nation which will most justly serve the interests of its people is the Dharma Nation. Make yourself a truly worthy citizen of God’s Dharma Nation by spiritualizing your own vision and viewing your neighbors and fellow living beings as the atmans they truly are. Begin the Dharma Revolution in your own life!

About the Author

Sri Dharma Pravartaka Acharya (Dr. Frank Morales, Ph.D.) is universally acclaimed as one of the world's most respected and qualified Dharma teachers and Hindu spiritual leaders alive today. He personifies what it means to be a true and authentic guru.

Senin, 14 Maret 2011

An Introduction To Hinduism (By Padmaja Patel, M.D.)

By Dr.Radhe Shyam Kumar (Executive Editor)
Monday, March 14, 2011



Part 1 ( Introduction To Hinduism)

Hinduism is one of the oldest religions in the world and is followed by 1 billion Hindus worldwide. Hinduism is not a monolithic tradition, there isn’t one Hindu opinion on things and there is no single spiritual authority to define matters for the faith.   There are several different denominations, the four largest being: Vaishnavism, Saivism, Shaktism and Smartism. Further, there are numberless schools of thought or sampradayas, expressed in tens of thousands of guru lineages or paramparas. Each is typically independent and self-contained in its authority.

The Basic Principles of Hinduism:

>> Karma: Karma literally means deed or act and more broadly names the universal principle of cause and effect, action and reaction, which governs all life. Karma is the natural law of the mind, just as gravity is a law of matter. Karma is not fate, for man acts with free will, creating his own destiny. Karma refers to the totality of our actions and the concomitant reactions in this and previous lives, all of which determines our future.

>> Reincarnation: A natural process of birth, death and rebirth. At death, we drop off the physical body and continue evolving in the inner worlds in our subtle bodies, until we again enter into birth. Through the ages, reincarnation has been the great consoling element within Hinduism, eliminating the fear of death. The actions set in motion in previous lives form the tendencies and conditions for the next.

>> All Pervasive Divinity: As a family of faiths, Hinduism upholds a wide array of perspectives on the Divine, yet all worship the One, All Pervasive Supreme Being, hailed in the Upanishads.

>> Dharma: Dharma is God’s Divine Law, prevailing on every level of existence, from the sustaining cosmic order to religious and moral laws which bind us in harmony with that order in relation to the soul, dharma is a mode of conduct most conducive to spiritual advancement, the right and the righteous path.

>> Hindu Scriptures: The holiest and most revered Hindu scriptures are the Vedas and Agamas, revealed by God to illumined sages centuries and millennia ago. The most widely known part of the Vedas are the Upanishads which form the more general philosophical foundations of the faith. The era of secondary scripture of which are the Itihasas, specifically the Ramayana and Mahabharata and the Puranas. The ever-popular Bhagavad Gita is a small portion of the Mahabharata.





Part 2 ( The Nature of God in Hinduism)

A common misconception is in the idea that Hindus worship a trinity of Gods: Brahma, the Creator; Vishnu, the Preserver; and Siva, the Destroyer. To the Hindu, these three are aspects of the one Supreme Being. Indeed, with its vast array of Divinities, Hinduism may, to an outsider, appear polytheistic.   Depending on which of the four major denominations (Saivism, Shaktism, Smartism or Vaishnavism) a Hindu follows, he may refer to God as Siva, or perhaps Devi, maybe Vishnu or one of His earthly incarnations, Rama or Krishna.

Some venerate God as male, others as female, while still others hold that God is not limited by gender. This freedom makes for the richest understanding of God.

God is unimaginably transcendent yet ubiquitously immanent in all things. He is the creator and He is the creation. He is farther away than the farthest star and closer than our breath.

 If His presence were to be removed from any one thing, that thing would cease to exist.
A crucial point is that having one Supreme God does not repudiate the existence of lesser Divinities. Each denomination worships the Supreme God and its own pantheon of divine beings.   The elephant-faced Lord Ganesha is among the most popular and is perhaps the only Deity worshiped by Hindus of all denominations.   There are Gods and Goddesses of strength, yoga, learning, art, music, wealth and culture.

There are also minor divinities, village Gods and Goddesses, who are invoked for protection, health and such earthy matters as a fruitful harvest.




Part 3 ( The nature of the soul)

A common misconception is in the idea that Hindus worship a trinity of Gods: Brahma, the Creator; Vishnu, the Preserver; and Siva, the Destroyer. To the Hindu, these three are aspects of the one Supreme Being. Indeed, with its vast array of Divinities, Hinduism may, to an outsider, appear polytheistic.   Depending on which of the four major denominations (Saivism, Shaktism, Smartism or Vaishnavism) a Hindu follows, he may refer to God as Siva, or perhaps Devi, maybe Vishnu or one of His earthly incarnations, Rama or Krishna.

Some venerate God as male, others as female, while still others hold that God is not limited by gender. This freedom makes for the richest understanding of God.

God is unimaginably transcendent yet ubiquitously immanent in all things. He is the creator and He is the creation. He is farther away than the farthest star and closer than our breath.

 If His presence were to be removed from any one thing, that thing would cease to exist.
A crucial point is that having one Supreme God does not repudiate the existence of lesser Divinities. Each denomination worships the Supreme God and its own pantheon of divine beings.   The elephant-faced Lord Ganesha is among the most popular and is perhaps the only Deity worshiped by Hindus of all denominations.   There are Gods and Goddesses of strength, yoga, learning, art, music, wealth and culture.

There are also minor divinities, village Gods and Goddesses, who are invoked for protection, health and such earthy matters as a fruitful harvest.

 Source: Hinduism Today, www.hinduismtoday.com

NOTE : Patel is a member of the Council of Trustees at HAWT and has been a practicing internal medicine physician in Midland for 11 years.   Nowhere on Earth have religions thrived in such close proximity as in India. For thousands of years, India has been home to followers of virtually every major world religion, the exemplar of tolerance toward all paths.

The Importance of Hindu Seva And Social Justice for Inner Transformation, USA

By PHP Staff
Monday, March 14, 2011
 (Photo : Logo of Hindu American Seva Charities (HASC) in USA)

UNITED STATES : (By Anju Bhargava) On one side, emphasis in the Hindu and Dharmic (eastern) traditions appears to be primarily on inner self realization. But we are encouraged to engage in community service as a transformation practice, sadhana, without personal recognition or publicity.

Our underlying Vedic philosophy, often quoted by Mahatma Gandhi is Service to Man is Service to God. It is an inside out approach to living. Our definition of seva is: 'Service which is given without consideration of anything in return, at the right place and time to one that is qualified, with the feeling that it is one's duty, is regarded as the nature of goodness.' -- Bhagavad Gita 17.20

It is no wonder then that in America, where community service is institutionalized as a well disciplined field, many wonder, Do Hindus serve the needy? Where is community service through their faith based institutions? What theology guides the Hindus to serve? Our research shows seva is done in many ways by the Hindu Americans, but seems to be 'hidden' and under-reported.

To bridge this gap, and augment the existing ongoing seva activities, Hindu American Seva Charities, with the blessings and support of many spiritual leaders, launched a strategic initiative to bring seva to greater prominence. The aim is to encourage all Dharmic institutions and people of all Hindu sampradayas to bring seva to the forefront through 'UtsavSeva' (FestivalSeva), which invokes the spiritual values of our many festivals that are celebrated through out the year in every part of the world where Hindus live.

NOTE : Hindu American Seva Charities (HASC) is a progressive American organization advancing seva (community service), interfaith collaboration, pluralism, social justice and sustainable civic engagement to ignite grassroots social change and build healthy communities.

Senin, 07 Maret 2011

Pictures of 2011 Maha Shivratri Celebration in SRSSM, Pakistan

By Mohammad S.Solanki (Executive Editor)
Monday, March 07, 2011

---------- Forwarded message ----------
From: Sanjay Saim (PHP Karachi)
Date: Sat, Mar 5, 2011 at 1:58 AM
Subject: Celebration of Maha Shivratri (SRSSM) 2011
To: Pakistan Hindu Post (PHP)

Namasty!  All My Friends, Brothers & Sisters.

Shri Ramdev Shiv Santosh Mandli Celebrated Maha Shivratri Festival at Shri Ramdev Shiv Santosh Mandir on 2nd March 2011.

Please find attach files of 2011 Maha-Shivratri celebration at Ramapir Mandir, Pakistan.

Sanjesh Sunny
(PHP,Pakistan)

Introduction : Maha Shivratri or the Great Night of Shiva is a Hindu festival celebrated every year on the 13th night/14th day in the Krishna Paksha (waning moon) of the month of Maagha. The festival is principally celebrated by offerings of Bael (Bilva) leaves to the Lord Shiva, all day fasting and an all night long vigil. As per scriptural and discipleship traditions, the penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach life's summum bonum steadily and swiftly.


(Photo : 2011 Maha Shivratri Celebration with SRSSM Banner at Shri Ramdev Shiv Santosh Mandir, Pakistan)
(Photo : 2011 Maha Shivratri Celebration with PHP Banner at Shri Ramdev Shiv Santosh Mandir, Pakistan)
(Photo : 2011 Maha Shivratri Celebration with local Hindu kids at Shri Ramdev Shiv Santosh Mandir, Pakistan)
(Photo : 2011 Maha Shivratri Celebration with Hindu youth members at Shri Ramdev Shiv Santosh Mandir, Pakistan)
(Photo : 2011 Maha Shivratri Celebration with Hindu womens at Shri Ramdev Shiv Santosh Mandir, Pakistan)
(Photo : 2011 Maha Shivratri Celebration showing Hindu congregation at Shri Ramdev Shiv Santosh Mandir, Pakistan)
 (Photo : 2011 Maha Shivratri Celebration had a very dressup for Lord Shiva at Shri Ramdev Shiv Santosh Mandir, Pakistan)

PHP Editorial : Introduction to Ramapir Mandir, SRSSM and PHP , Pakistan

The Shri Ramdev Shiv Santosh Mandir is one of the old mandir in Karachi, if not all of Pakistan. The mandir is home to some of the most beautiful and detailed monuments of the Hindu religion.

Shri Ramdev Shiv Santosh Mandli SRSSM is the TEAM, who is carrying out FREE Hindu Dharmic Publications for every Hindu in Pakistan. SRSSM is a society of young enthusiastic people with diverse cultural backgrounds sharing a common belief in Hindu Culture. Our Mission is to promote religious, cultural and social activities which are consistent with Hindu philosophy and practice. Our vision is to serve the community at large by participating in Humanitarian & Social activities.

Welcome to Pakistan Hindu Post.The Post which is most comprehensive and up-to-date source of Hindu-Related News in Pakistan.Established for spreading the light of Vedic/Hindu culture through Internet media, The Post provides the latest in Hindus relating news Nationwide & Worldwide from a wide range of areas including Hindus achievement,persecution, demand for justice,News Media study etc.(PHP) is Independent News & Media providing a progressive voice for over 8 million Pakistani Hindus.

NOTE : PHP and SRSSM have worked together on many projects in past several years and since then have a mutual alliance.


The PHP Team

Daily Inspiration from Pakistan Hindu Post (PHP)

By Dr.Radhe Shyam Kumar (Executive Editor)
Monday, March 07, 2011

(Photo : Time treated Toynbee as a celebrity, March 17, 1947)

At this supremely dangerous moment in human history, the only way of salvation is the ancient Hindu way. Here we have the attitude and spirit that can make it possible for the human race to grow together into a single family. 


British historian Arnold Joseph Toynbee (1889-1975)


Introduction : Arnold Joseph Toynbee CH (April 14, 1889 – October 22, 1975) was a British historian whose twelve-volume analysis of the rise and fall of civilizations, A Study of History, 1934–1961, was a synthesis of world history, a metahistory based on universal rhythms of rise, flowering and decline, which examined history from a global perspective. A religious outlook permeates the Study and made it especially popular in the United States, for Toynbee rejected Greek humanism, the Enlightenment belief in humanity's essential goodness, and what he considered the "false god" of modern nationalism. Toynbee in the 1918-1950 period was a leading British consultant to the government on international affairs, especially regarding the Middle East.

Below is link from - Wikipedia on Arnold

The PHP Team

Rabu, 02 Maret 2011

Best Wishes and Introduction on Maha Shivaratri, Pakistan

By Gopinath Kumar (editor-in-chief )
Wednesday, March 02, 2011

Om Namah Shivaya - Om Hrim Namah Shivaya

 (Photo : Best Wishes for Maha-Shivaratri by PHP and HRF, Pakistan)

Om Maheswaraya namaha, Om Mahadevaya namaha,
Om Sarveswaraya namaha,
Om Shivaya namaha,  Om Shankaraya namaha

Om Trayambakam Yajamahe Sugandhim Pushti Vardhanam
Urvarukamiva Bandhanat Mrutyor Mukshiya Mamrutat


The night of the Neelkanth


By : Amar Guriro | Published: March 01, 2011

KARACHI - Hindus throughout Sindh have made all arrangements to celebrate one of the biggest Hindu festivals, the Maha Shivratri (the Great Night of Lord Shiva), which would be celebrated tomorrow (Wednesday). The Hindu community has decorated local temples with colourful flags, lights and buntings, and the statues of Shiva in every Shiva temple in Karachi are bathed with milk for the big night.

Women and children have bought new clothes and various pooja (worship) items for the prayers to be held on the night when every Hindu family would devote the entire night to chanting ‘Om Namah Shivaya’ (‘I bow to Lord Shiva’) and other holy mantras.

Though arrangements have been made to celebrate the event at all local temples, the central programme would be held in the centuries-old historical Shiva temple located inside a cave in one of the city’s posh areas, Clifton.

According to Maharaj Shanjav Sharma, the festival is celebrated every year on the night between the 13th and 14th day of the Krishna Paksha (waning moon) in the month of Maagha of the Hindu calendar. He added that Hindus dedicate one night to the leading Hindu god Shiva, also known as Neelkanth (blue-throated). 

According to Hindu mythology, Shiva once consumed the poison Halahala, which was churned up from the world ocean, and his wife Parvati stopped it in his throat with her hands, causing the poison to turn his throat blue.

Most Hindus celebrate Shivratri by fasting for the entire day; in the evening, they make offerings of milk, water, fruits, joss sticks and bel patra (bel tree leaves); and at night, prasad (edible gift) is distributed among the worshippers.

Hindu mythology states that three gods control the universe - Brahma created it, Vishnu preserves and protects it, and Shiva would ultimately destroy it; however, in addition to being the destroyer, Shiva is also the protector. A pundit of the Shiva temple said that more than 200,000 people - not only from the city, but from other parts of the province as well - visit the temple on Shivratri and offer special prayers to Lord Shiva.

“You can observe long queues from evening to dawn inside the cave, waiting for their turn to perform pooja, while some bathe Shiva’s statue with water and milk, offering bel patra and sweets,” he added. The Hindu community is the largest religious minority in Pakistan, as according to the official 1998 census, there are around 2.7 million Hindus in the country, most of whom live in Sindh and celebrate their religious festivals on a massive scale.

Some Hindu leaders believe that the Hindu population in Pakistan has grown to around 7.8 million since the last national census. They said that there were more than 450 Hindu temples in Karachi before the partition of the Indian subcontinent, but now only 60 temples remain, as most of them have been illegally occupied or demolished.

The PHP Team

Selasa, 22 Februari 2011

Hindu Prachar Kendra (HPK) Dedicates to Lord Rama in Trinidad

By PHP Staff
Tuesday, February 22, 2011
(Photo : Map of Trinidad-Tobago)
TRINIDAD/TOBAGO : (by Paras Ramoutar) Trinidad and Tobago's pioneering Hindu Prachar Kendra, located in Central Trinidad, has dedicated the Year 2011 in devotion to Lord Rama, the hero of the Ramayana. Titled, Shri Rama Saadhanna, it will host 27 sessions of spiritual practice in an attempt to reignite the teaching, message and life of Lord Rama.

The Kendra was founded by Shri RaviJi (who) over 40 years ago, spent over a decade in spiritual, social and religious service across India. Geeta Vhani, spiritual leader, said that Shri Rama Saadhanaa will take the form of spiritual sessions of mantras, poojas and rigid spiritual discipline.

'Participants will find a fraternity of fellow devotees for mutual support and enlightenment as it will afford personal cleansing, personal peace, stability, repentance, family well-being and personal development. It is also an opportunity to learn ancient scriptures and it is a worthy opportunity for all of us to tune ourselves internally, to ignite the spirituality in all of us, and move towards a global environment of peace, law and order,' she said.

Senin, 21 Februari 2011

Daily Inspiration from Pakistan Hindu Post (PHP)

By PHP Staff
Monday, February 21, 2011

Most people, most of the time, are under the influence of the ego. Now, when someone is driving under the influence, a policeman can pull that drunk driver over and measure the level of inebriation with a breathalyzer test. But what policeman has the authority to pull you over and give you an egolizer test? You are driving, living, acting and speaking under the influence of the ego.

Gurumayi Chidvilasananda

Selasa, 15 Februari 2011

By Acharyaji on The Meaning of Human Existence

By PHP Staff
Tuesday, February 15, 2011
 (Photo : Sri Dharma Pravartaka Acharya, USA)

The Meaning of Human Existence
 
"According to the ancient wisdom of Dharma, we exist to begin with because it's our very innate nature to exist. The sacred scriptures of both Yoga and Sanatana Dharma teach us that our true, innermost nature is that we are atman, or eternal units of consciousness. We have the Absolute (Brahman, or God) as both our causative and substantial source, and as the ontological sustainer of our existential being. Having God as our underlying source, it necessarily follows that we naturally share in many of God's essential attributive qualities. Because we participate in God's innate attributes - and if not to a quantitatively equivalent degree, then certainly to a qualitative one - we too share in many of God's qualities. One of those attributes that both the infinite Godhead and we as finite units of consciousness have in common is necessary existence. In other words, both God and we ourselves (atmans, or souls) are eternal by our inherent nature. God and individual atmans cannot but exist. To go out of existence is simply not within the realm of our capability.

Never was there a time when we came into being, and never will there be a time when we cease to exist. So, in a way, we exist because we cannot but exist, being purely spiritual beings in essence. Such is our nature, for it is the nature of God, the ultimate source of our being...."

VISIT HERE TO READ THE REST OF THIS ENLIGHTENING ARTICLE:

http://www.dharmacentral.com/forum/content.php?14-Human-Existence

Please forward this information to all sincere spiritual seekers. Feel free to publish the entire article on your website, blog, Facebook or social site.

Aum Tat Sat

Senin, 14 Februari 2011

Explore Foundations of Vedic Science & Mysticism in Hinduism

By Tina Sadhwani (The Chakra News)
Monday, February 14, 2011
As rivers lose name and form when they disappear into the sea, the sage leaves behind all traces when he disappears into the light. Perceiving the truth, he becomes truth; he passes beyond all suffering, beyond death and all the knots of his heart are loosened”
 
 - Upanishads 

When one looks at the immense sea of knowledge that has come down to us from the Vedic civilization one cannot help but feel overwhelmed at the timeless grandeur and depth of such wisdom. Wisdom that has not only cast its eternal light upon the earth but wisdom that has laid the primal foundations for all the world’s scientific and spiritual ethos. The Supreme Vedic Experience had unfolded within the rishis of antiquity the discoveries of the immutable Source, furnishing cosmological insights into the macrocosm while revealing the transcendental truths of Atma-Vidya, the inner science.

These Vedic rishis, the oldest and highest luminaries of sentient intelligence have been recognized as the primary ‘seers’ of such wisdom. The ‘seers’ of the Veda. It has often been reiterated that the Veda has been ‘revealed’ and not composed. That it is ‘apauru?eya’, not authored or created by man. One is however bound to question the basis of such knowledge that has been mysteriously perceived or ‘revealed’ as opposed to logically arrived at through intellectual endeavour or scientific investigation. How were the ancient rishis, so early in human history, made privy to information that enabled them to understand the intrinsic operations of the universe without the use of scientific technology, the kind that we are so proud of today? How have the immense structures of civilization, of thought, of language, of communication and of knowledge of the workings of the cosmos been grown from and built upon the foundation of faculties that are often considered the antithesis of reasoning, intellect and science?

Most of us often think that our own perception of the world and analysis of things is the only level of thinking that exists and the only standard of reality and normality. Furthermore, the modern mind tends to give more credence to rationalism today and considers any deviation from that norm as invalid, unacceptable or merely the work of an inferior mind. The higher truths cognized by the ancient seers are therefore often dismissed as the primitive compositions of an ignorant race or sensational glorifications reflecting mere religious sentiment.
What is not commonly known is that the fountainhead of ancient enquiry has often been governed by non-ordinary modes of information-processing such as intuition, spiritual cognition and revelation. These have been considered not just alternate operations of the mind but superior and extraordinary modes of experience that transcended the mind.

Moreover, the Vedic mind has always been aware of the multifaceted nature of reality that escapes even the most ingenious forms of speculation and intellectualism. Consequently, the Vedic truths arrived at have been the off-spring of such mystical and intuitive revelations that have occurred through transcendental modes of consciousness. Nevertheless they have still displayed an integrity of the highest intellectual vigour. The supramental consciousness that has been established by the ancient seers in the earth-life, in the world-order, and the power and knowledge that it has unleashed in the form of the Veda, the self-expression of Spirit, cannot be compared to or evaluated by the crudities of the modern rational mind.

Truth of the Veda 

By delving into the immense Vedic literature one can easily observe the fact that the Vedas are not a set of books or scriptures, for Vedic knowledge is eternal. More accurately speaking, the Vedas can be understood as a cosmic matrix of fundamental knowledge, embedded in the very fabric of existence, echoing the scientific and spiritual laws of the universe that was first revealed to and cognized by the ancient Vedic rishis in their advanced states of consciousness.

Without an ‘advanced state of consciousness’ which could serve as a provisional key term here to comprehend the basis of such metaphysical insight and knowledge, one could only be considered looking at the infinite knowledge base of the Veda through merely a key hole.

Sri Aurobindo affirms “The perfect truth of the Veda, where it is now hidden, can only be recovered by the same means by which it was originally possessed. Revelation and experience are the doors of the Spirit. It cannot be attained either by logical reasoning or by scholastic investigation… ‘Not by explanation of texts nor by much learning’, ‘not by logic is this realisation attainable.’ Logical reasoning and scholastic research can only be aids useful for confirming to the intellect what has already been acquired by revelation and spiritual experience. This limitation, this necessity are the inexorable results of the very nature of Veda.”



When our consciousness is identified with the physical body (sthula sharira) then we are said to experience the waking state (jagrat). When consciousness is identified with the subtle body (sukshma sharira) then we experience the dream state. When consciousness is identified with the causal body (karana sharira) then we experience the deep sleep state. The common aspect shared by these three states of being is the ‘absence of knowledge’ of the true nature of reality. It is emphasized that it is only in the super-conscious state (turiya) that consciousness breaks free from the limitations of all the bodies and takes cognizance of the Absolute Reality (Brahman).

So the ‘way’ or mode in which we tend to ‘know’ things seems to determine the validity and substantiality of the knowledge thus gained. According to the Yoga Sutras (Patanjali) there are different ways in which we arrive at knowledge, understand it and respond to the environment. These ways of ‘knowing’ are set in a hierarchical mode of information processing in which sensory perception (utilizing the five senses) is considered to be an inferior form of awareness, followed by the conceptual mode (rational, linguistic) and finally by the supramental mode which is intuitive in nature and which reveals to us the true nature of reality.

The Age of Intuition 

Observation and sensory perception serve as suitable methods of processing information when it comes to the lower functions of consciousness such as thinking, emotions, volition, etc. However our senses are limited in their range of information processing and cannot always solve all problems, especially those of a metaphysical nature. Reasoning and logic take place through the agency of the intellect (buddhi) and hence serve as useful modes when we cannot rely on our senses to provide us with adequate information. However, the intellect has been found to have its limitations too.

The super-conscious experience on the other hand, moves beyond the faculty of the senses, the mind and the intellect. It enables one to have a ‘direct’ experience of reality without being influenced by the conditioned filters of the mind. It is found most useful in cognizing metaphysical phenomena, true nature of reality, nature of self, etc. The mind and intellect are then meant to serve as useful intermediaries to organize and communicate such esoteric knowledge.

One can clearly see how the age of pure intuition which defined the early Vedic and Upanishadic thinking was then followed by the age of reason which organized the Vedic insights into scriptural, metaphysical philosophies. This period saw the rise of many conflicting schools of thought, each of which founded itself on the Veda but used its text as a weapon of reason against the others. Today’s age on the other hand is defined more by pursuits of experimental science.

Early Vedic thinking has however been more holistic, with a tendency towards the synthesis and unity of all knowledge. So by establishing itself in the higher, supramental mode of being the Vedic experience has very early in history discovered the eternal and spiritual fundamental reality that lies beneath all the formation and movement which constitutes the apparent physical reality.

Considering the intuitive knowing and holistic vision of the Vedic mind, mathematician Pierre Simon Laplace explained it very precisely,

“An intellect which at a given instant knew all the forces acting in nature, and the position of all things of which the world consists… would embrace in the same formula the motions of the greatest bodies in the universe and those of the slightest atoms; nothing would be uncertain for it, and the future, like the past, would be present to its eyes.”

The Doors of Spirit 

Given the timeless nature and depth of Vedic insights, it would be safe to assume that the ancient rishis were host to such transpersonal and supramental modes of experience that made them privy to information that is normally out of the range of common awareness. Generally, each and every mode of consciousness gives us access to a different view of some aspect of reality, but the supramental mode offers a more complete and god-like view of existence as one’s consciousness expands to become a super-conductor of information that cannot be otherwise known to us by mere observation or speculation. Hence one seems to then be able to access the universal database or global mainframe because in this state there is a ‘transcendence’ of time, space, personal self and culture. Information processing becomes ‘impersonal’ as there is no longer just a separated, individualized ‘self’ that is having experiences because consciousness expands to include the world and universe at large. In other words, one’s consciousness literally steps out of the conditioned system of the three dimensional reality and moves from being ‘ego-centric’ to ‘world-centric’.

This kind of experience tends to surpass ordinary sensing, perceiving, conceptualizing, reasoning or understanding and is unlike anything remembered or imagined. It is, the Hindu mystics say, pure intuition, pure consciousness, ‘sat-chit-ananda’ if you may. Yet, even this description of the Supreme Experience is simply akin to the finger pointing to the moon, which is not the moon. It can never be conceptualized or described as it is beyond all thought and imagination. It is nothing within the mind or outside it, nothing in the past, present or future for all these are merely conceptions in time and space.

In the context of the Vedas, ‘sravas’ literally means ‘hearing’. From this is derived ‘sravana, sruti, sruta’, meaning “revealed” or knowledge that comes through the opening of the mind’s channels. Drsti- direct perception of the truth and Sruti- direct hearing of the truth are hence the two chief powers and faculties of that advanced consciousness, which corresponds to the old Vedic idea of the Truth, the Ritam. Whoever is thus at this advanced level of consciousness, possesses and becomes invariably open to the faculties of drsti and sruti and is then considered the Rishi or the Kavi, sage or seer of Truth.

In the secret of the Veda, Aurobindo explains that “The Rishi was not the individual composer of the hymn, but the seer (drast¯a) of an eternal truth and an impersonal knowledge. The language of Veda itself is S’ruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.”

Furthermore, according to psychologist and philosopher James, an important quality of these non-ordinary states of consciousness is that they are noetic or knowledge-laden. “They are basically states of insight into the depths of truth, unhindered by the discursive intellect. They are illuminations and revelations about the universe at large, full of significance and importance… they carry with them a curious sense of authority for after-time.”

The Supreme Vedic Experience 

Such has been the power and authority of the Supreme Vedic Experience that has left us the treasure of universal, eternal truths and insights. Such insights can only be decoded by the same process that led to its revelation. And it is for this same reason why everyone cannot be considered qualified to interpret the Vedas, unless their consciousness has expanded enough to transcend its own cultural conditionings.

Moreover, the symbols and terms used in Vedic verses when properly recognized and understood possess great value: they are ‘evocative’ and induce direct intuitive understanding. Hence they are meant to be meditated upon and not merely rationalized or intellectualized. He who takes the Vedic verses literally will not be able to move past them towards the higher realities that they point to. That is essentially why one requires the ability to synthesize all visions and perspectives expressed in the Vedas and comprehend it holistically, as an organic whole.

Interestingly, this is also the reason why in the ancient era ‘Brahmins’ were primarily entrusted with the responsibility of preserving and disseminating the Vedic knowledge, not because of some misconceived racial superiority but because they were considered the most advanced in their consciousness through intense yogic disciplines of meditation and tapasya.

The ancient Vedic seers have also been aware that no individual could claim to be the exclusive custodian of a direct link to the Divine which is why they never set up any hierarchy, dogma or religion to access or experience the Absolute Reality. With fullness of being, fullness of life and fullness of consciousness they have manifested on earth the sublime voice of Spirit and endowed with such Brahman-Vidya or Supreme Illumination they have ingeniously preserved and delivered to us these universal and sentient truths through the many changing cycles of time.

“Vast is That, divine, its form unthinkable; it shines out subtler than the subtle: very far and farther than farness, it is here close to us, for those who have the vision it is here even in this world; it is here, hidden in the secret heart” 

- Mandukya Upanishad III.1.6

References:
Sri Aurobindo (1956) The Secret Of The Veda
Sri Aurobindo (1940) The Life Divine
Swami Prabhavananda (2003) Patanjali Yoga Sutras. Ramakrishna Math. Chennai.
Mandukya Upanishad – http://www.swami-krishnananda.org/mand_0.html
http://www.swamij.com/mandukya-upanishad.htm
James William (1902) The varieties of religious experience. NY Modern Library.

Sabtu, 12 Februari 2011

Invitation for 2011 Katas Yatra, By PHP and HRF in Pakistan

By Rajesh Pandit (PHP Islamabad)
Saturday, February 12, 2011

---------- Forwarded message ----------
From: Ramesh Jaipal
Date: Wed, Feb 9, 2011 at 11:11 PM
Subject: Fw: with Picture of Invitation Katas Yatra by :HRF-PHP-HAF
To: Pakistan Hindu Post (PHP)

Namasty

Dear Gopinathji,

               Hope you will be fine there, We are planning to organise the 2011 Katas Yatra under the banner of Hare Rama Foundation (HRF), Guru Gorkh Nath Sewa Mandal (GGNSM) and Pakistan Hindu Post (PHP) during Shivaratri celebration for Hindus in Pakistan.


(Photo : View from top of the Shiv temple of Katas Raj in Punjab, Pakistan)

Introduction : Katasraj Mandir (Punjabi: کٹاس راج مندر (Shahmukhi), कटासराज मन्दिर (Devanagari)) is a Hindu mandir situated in Katas village in the Chakwal district of Punjab in Pakistan. Dedicated to Lord Shiva, the temple has existed since the days of Mahābhārata and the Pandava brothers spent a substantial part of their exile at the site. The Pakistan Government is considering nominating the temple complex for World Heritage Site status. It also proposes to spend about Rs 20 million in three phases for the restoration of the complex.

Please see an attach file about Katas Yatra Invitation.

With Regards
Ramesh Jaipal
(PHP, Program Director of Pakistan)


(Photo : Open Invitation for Katas Yatra By PHP and HRF for Shivratri pooja in Pakistan)


Introduction : Maha Shivratri or Maha Sivaratri or Shivaratri or Sivarathri (Great Night of Shiva or Night of Shiva) is a festival celebrated every year on the 13th night/14th day in the Krishna Paksha (waning moon) of the month of Maagha (as per Shalivahana or Gujarati Vikrama) or Phalguna (as per Vikrama) in the Hindu Calendar (that is, the night before and day of the new moon). The festival is principally celebrated by offerings of Bael (Bilva) leaves to the Lord Shiva, all day fasting and an all night long vigil. Cannabis is traditionally used as an offering for Lord Shiva and his followers. Per scriptural and discipleship traditions, the penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach the goal more swiftly and avoid rebirth.


NOTE : We are looking for voluntary youths and financial helps, So if any one has any enquiry or wants to contribute for the proposed event is welcome to contact as at namastepakistan@gmail.com


 The PHP Team