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. FEBRUARY, 1998

INTERNATIONAL
Cover Story: Indias Middle Class: Reengi-
neering Hinduism in the TV Age 20
Prodigies: America's Sanskrit Sensations 24
Celebration: Guadeloupeans Light a FIre 26
Pilgrimage: Rare Recital of Rarnas Legacy
In the Remote Reaches of TIbet 36
Kenya: Riots Can't Halt the Rath-Yatra 44

LIFESTYLE
Insight: Quick: How lloes Buddhism
Differ from HindUism, or Does It? 28
Sooks: "Dearest, Will You Rub My Feet?" 34
Mjgt:!ltion~ Montreals Lankan Temple 3l
Striving: A Most Natural Practice 39
Parenting: No-Fault Feedback Works 41

OPINION
Publisher's Desk: Forget Retaliation-
-
Getting Even Just Makes You Odd 10
Letters 12
My Turn: Taiwan Buddhist Nun's Views 13
Editorial: Can a Religion be Godless? 16
Astrology: Here Comes the Eclipse! 45
Healing: Brimstones Good for You 46
Minister's Message: Back to Our Roots,
Which Lie in thetVedas 50
DIGESTS
Diaspora 7 News in Brief 49
- Quotes & Quips 17 Digital Dharma 56
Evolutions 46
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INTERFAITH

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thing has become one's own Self, with what should one
THE VEDAS see whom, with what should one smell whom, with what

God's Word,
Sages'Voices
May Mitra, Varuna
and Aryaman grant
us freedom and space
enough for us and for
our children! May we
fmd pleasant pathways,
good to travel! Preserve
us evermore, 0 Gods,
with blessings.
RIG VEDA 7.63.6
There is on Earth no diversity. He gets death after death
who perceives here seeming diversity. As a unity only is
It to be looked upon-this indemonstrable, enduring
Being, spotless, beyond space, the unborn Soul, great,
enduring.
SHUKLA YAJUR VEDA, BRlHADARANYAKA UPANISHAD 4-4-19-""
Where there is duality, there one sees another, one
smells another, one tastes another, one speaks to another,
one hears another, one knows another. But where every-
8 HINDUISM TODAY . FEB.~ UARY, 1998
----OUR S
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PUBLISHER'S DESK
Gett.ing 'Even Is Su'ch
An ada Thing to Do'
Sages say its wiser to not retaliate for injuries received
and to let human and divine law do their own work
B Y. SAT G U R U S I V A Y A SUB RAM U N I Y A S W A M I
VERYONE HAS WILLPOWER. IT IS INHER-
E
ent to the makeup of the physical-astral-
mental-emotional body. The center of
willpower is the manipura chakra, located
at the solar plexus. Unlike other energies,
the more willpower we us~, the more will we
have to use. Actually, by exerting our willpower,
we store up new energy within the manipura
chakra. This happens when we work a little hard-
er than we think we an, do a little more than we
think we can d"a. By putting forth that extra effort
we build up a great willpower that we will always
have with us, even in ouf next life, the next and
the next. Willpower is free for the using, actually.
When we relate willpower to .actions and com-
pare actions to dharma or adharma, we find that
adharmic, or uririghteous, actions bring uncom-
fortable results and dharmic actions bring comfortable results. If
we act wrongly toward others, people will act wrongly toward us.
Then, if we are of a lower nature, we resent it and retaliate. This is
a quality of the instinctive mind. "You strike me once, I'll strike
you back twice. You make a remark to me that I don't like, and I
will put you down b~hind your back. I will make up stories about
you to get even and turn other people's minds against you." This is
retaliation, a terrible, negative force. When we use our willpower
to ret!iliate against others, we do build up a bank account o(
willpower, to. be sure, because we do have to put out extra effort.
But we also build up a bank account of negative karma that will
come back on us full force when we least expect it. When it does,
if we remain locked in ignorance, we will re ent that and retaliate
against the person who plays our karma back to us, and the cycle
repeats itself again and again and again.
Those living in the higher nature know better. Belief in karma
and reincarnation are strong f9rces in a Hindu. Two thousand
years ago South India's Saint Tiruvalltlvar said it so simply, "Worth-
less are those who injure others ~engefully, while those who sto-
ically endure are like stored gold. Though unjustly aggrieved, it is
best to suffer the suffering and refrain from unrighteous response."
Nevertheless, we see society tearing itself apart through retalia-
tion. Beautiful organizations r'etaliate against their leader, against
each other. Countries divide and-retaliate. Political parties retali-
at~ Vmdictive law cases are pro1'essionally handled retaliation.
Retaliation means to pay back injury with injury, to return like for
like, evil for evil, an eye for an eye, a tooth for a tooth. It seems to
be a part of humankind, though it is a negative part of hUmankind.
It does not have to prevail. It is not spiritual. We would say it is
10 HINDUISM TODAY FE \l RUARY , 1998
demonic. We would say it
is asuric. We would say it
is unnecessary behavior,
unacceptable behavior, a
wrong use of willpower.
People who have a lot of
will can, if they wish, re-
taliate very, very well.
They can ruin another
person. Remember, the
force will come back on
them three times stronger
than they ever gave it out
because their strong
willpower will bring it
back with vigor. This is
the law. • SpealQng ofhonretaliation, this issue, of HINDUISM TODAY'S In-
Therefore, the wise person chooses
his actions according to dharma, which
is quite specific as to how we must be-
have. Those who connive to retaliate
after a misunderstanding comes up
should know they are carving a destiny
of unhappiness for themselves by dig-
ging a pit of remorse, self-condemnation
and depressiOn. They will fall into it in
the far-off future.
Some might ask, "Does nonretaliation
mean that one should not protect him-
self, his family, his community?" We are
talking about revenge, not self-defense.
To oppose the actions of an intruder to
one's home or community at the time of
the intrusion is very different from
tracking him down later and vanda'lizing
his home in retaliation.
We cannot hurt another without get-
ting hurt back in the future through some other way, generally
, wide scale can be seen in cases of mob violence, terrorism and
through other people not even associated with the person we hurt.
Those who 0ffend us or commit crimes against us, we can be sure,
will receive justice in arl unerring manner through the law ofkar-
mao If the matter is a serious one, we can seek reconciliation
through the laws of the land. In criminal cases, justice can be
sought through the courts. It is not wise to take matters into our
own hands and be the instrument of punishment, for by doing so
we reap the same negative karma as the offender. Retaliation on a
guerrilla warfare.
Therefo:re, it is wise to cultivate the powerful force of compas-
sion, of righteous response, forgiveness, of admitting our own mis-
takes, of not saving face and lying our way out of a situation just to
make ourself look good or putting others down so we can stand
taller, so that we can save face. That is a face you would not want
to save. It is a face not worth saving.
Those who accept the truth that retaliation is not the proper .
An eye for an eye? Not in this case. The bearded man receibes a
blow to the cheek, perhaps because he has been too truthful with
his acquaintance. Being of a higher nature, the eldef seeks no retri-
bution, but tnstead offers forgiveness when the offender approach-
es with a sincere apology and demonstrates true remorse.
.~u_.u" ••• .,u ...........\o..u •••• u ••••• u ••••••• , ....... ,.,u ••• ~ •••••••••• , ........... u ............ u ..... u ..... ." .. u ••
way to live, but are unable to stop trying to get even, are on the
road to correcting themselves, especially if they feel remorseful
about their impulses and actions. Through divine sight, the soul
perceives unwise actions performed when in the lower nature as a
hindrance to spiritual progress. Penance received from a guru or
swami and well performed propels the soul into its natural state of
bliss, All help is given by the divine devas to those seen perform-
ing a sincere penance. Gurus of every lineage receive the verbal
confession of devotees and give out the appropriate penance....
prayashchitta. They reco~ze divine absolution, knowing the
penance has been fulfilled, when the inner aura is bright as a new-
born child, the face happy and the testimony on the result of the
penance discloses true atonement.
The problems in society reside within the low-minded people
~ who only 1cJ{ow retaliation as a way of life. To antagonize others is
their sport. They must be curtained off and seen for what they are.
If you believe beyond a shadow of a doubt that a person is of a
lower nature and incorrigible, then it is best to avoid his company.
/
To not antagonize the person is the best protection. Societies all
over the world are trying to contr~l these peo.\?le. It is OIie of the
purposes of government. Everything in the universe is in perfect
law and order at every point in time. Peace on Earth only comes
when the lower-natured people are lifted up and made to obey the
higher standards where rural and national communities are giving
way to an international community and high-minded, spiritual
people are entering government and dynamically taking charge,
making changes and managing affairs better than ever before.
They are joining hands with others of like nature to control the
negative forces. The prophecy of a global village is in sight.
sight focuses on Buddhism, Hinduism's sister faith. The peace-
loving Dalai Lama, exilea leader of Tibetan Buddhism, is setting
an extraordinary example of not striking back at ¥1tagonists.
While he has campaigned relentlessly for political assistance for
his people's cause since 1959, when at age 15 he flectacross the
Himalayas for help, he approaches the Chinese with care and re-
spect, though he never forgets China's armed takeover of his nation
in 1957 and the extermination of 1.2 million Tibetans by 1972. This
humble being has never failed to exemplify the dharma of ~ompas­
sion, advocating "the kind of love you can have even for those who
have done you harm." He once wrote: "My enemy is my best
friend and my best teacher because he give.s me the opportunity
to learn from adversity." If there was anyone wh0 deserved to lash .
out in a vindictive way, it wQuld be the Dalai Lama, but he has
chosen a higher path. We listened to him appeal for Tibetan au-
tonomy over the years at international conferences in Oxford, Rjo
de Jianero and Chicago, and he never deviated from his posture of
love, truflt and compassion, with full C'onfidence that the divine
law will finallY manifest a righteous outcome, an agreeable solu-
tion. He is setting a noble pattern in the international arena, where
. ' spiritual people can forge new principles for a global dharma. ,
On an individual level, all can strive to give up the urge to "get
even," heeding ,the Vedic admonition, "Here they say that a person
consists of desires. And as is his desire, so is his will. And as is his
will, so is his deed; and whatever deed he does, that he will reap."
Every belief creates certain attitudes. Those attitudes govern all of
our actions. Belief in karma, reincarnation and the existence of an
# all-pervasive Divinity throughout the universe creates an attitude
of reverence, benevolence and compassion for all beings.
FEBRUARY, 1998 HINDUISM TODAY 11
\~~~~~~~~~~~~~~~r.l~~~~~~~~~~~~] ~( ~! , ~~~~~~~~~-~~~~~~~~~~~~?
LETTERS ~5~~~~ MY TURN

Buddhist and I-di~du

Beyond the Facts
I WOULD LIKE TO OFFER MY DEEPEST AD-
mjration to the writer of the article "Hindu
of the Year" [TRIBUTE, Decembe'r 1997]. Sri
Chinmoys myriad activities aJ}d interests are
not easily condensed into two pages. The
sweep from meditation to, say, weightlifting,
is so vast and so astonishing that one can eas-
ily become overwhelmed. To "Start with,
there is sheer weight of facts-seven 'million
bird drawings, 13,000 song~ and so on.
Guru's abundance in every field presents a
challenge to the Western mind. But you have
presented everything with such loving un-
derstanding and intuitive oneness. You have '
seen beyond the facts to Gurus fundamental
aim of making spirituality accessible to all,
it is meaningless today. The last sentence in
particular verges on the border of absurdity.
Women have to walk behind men because
they "are more capable of living the higher
ideal," There is much that is good in Hin-
duism, but there is also much that is rotten
and should not be defended. Admittedly,
philosophical and spiritual parts of Hin-
duism are truly unique, but some of the so-
cial codes are obsolete. . independeI{ce, and whilst dependent posses-
SHARMA
" sharma@tir.com
Asked and Answered
I ENJOYED READING THE ARTICLE "MAK-
ing it Relevant for Smart Young Souls," [EDI-
TORIAL, October, 1997]. Hindu children are
tian houses of worship liable to such treat-
ment. The foregoing are but illustrations of
what appears to be a diSCriminatory pattern
(If legislation that continues to be in force in
your country. While at one time such legisla-
tion might conceivably have been judged to
be an understandable, while surely not a,
commendable, use of state power (viz., when
Trinidad & Tobago had yet to achieve their HINDU RENAISSANCE TEAM
Dharmas Do Diffe{
sions of a power with an establishment State HINDUISM TODAY was founded January 5, 1979, But these dissimilarities should not stop
Church) certainly the Trinidad & Tobago of by Satguru Sivaya Subramuniyaswami, for the
1997, with a cosmopolitan, educated multi- following purposes: 1. To foster Hindu solidarity
as a unity in diversity amo.q.g all sects and lin-
us from living in peace and harmony
religious and multi-ethnic community and
with decades of. independence behind if', no eages; 2 . 1b inform and inspire Hindus world-
longer needs or wishes to be embarrassed by wide and people interested in Hinduism; 3. To BY THE HONORABLE YIHUA
dispel myths, illusions and misinformation
the continued existence of such legally-man-
about Hinduism; 4. To protect, preserve and HAT ARE THE DIFFER- The term God, or Deva, ap-

W
no matter what their walk of life or back- confused in the two cultures; they feel that: dated inequality. promote the sacred Vedas and the JIindu reli- ences and similarities pears in both Hinduism'and
ground. I would like to congratulate you on they do not fit in any of them. Peer 2ressure It is our understanding that the Constitu- gion; 5. 11) nurture and monitor the ongoing
wnat I feel must be one of the best articles in the Western culture will make diem de- tion of Trinidad & Tobago specifically guar- between Buddhism and Buddhism. God does exist in
spiritual Hindu renaissance. We invite our read- Hinduism? Both originat- both religions, but to most Hin-
ever written about his life. pressed. Since most Hindu pare~ts cannot antees freedom of religious expression and ers to share these purposes with us by writing ed from the same motherland, dus, God is the Supreme Being,
/
, VIDAGDHA BENNET answer their questions such as, "Do you wor- provides for the peaceful co-existence and letters, contributing reports and articles on
JAMAICA, NEW YORK, USA ship cows and idols?" does HINDUISM TODAY equality of all religious t raditions without Bharat, from the same blood the Controller of the world-an
events, sending news clippings and encouraging
have any plan of action or recommend a discrimination. It is further our understand- ties and culture. They are like Absolute Being who is wor-
othe s to subscribe.
I WAS NOT ONLY DELIGHTED ABOUT THE book which will answer these type of ques- ing that your country is a party signatory to twin sisters. Even today, it is shiped and petitioned for merits
honor you conferred upon Sri Chinmoy, but tions? We would like to preserve our her- the International Covenant on Civil and Po- difficult to tell the differences and forgiveness. Though Bud-
Publisher: ' Satguru Sivaya Subramuniyaswami between them.' But when you dhists do not deny the existence
astonished about so many small details you itage of Hinduism. litical Rights, and to the American Conven- Administ. Director: Paramacharya Bodhinatha
gave about the Sri Chinmoy Centre life and tion on Human Rights. Both of these in- spend more time with them, of God, to them God is not the
HARSHAD KAPADIA Editor-in-Chief Acharya Palaniswami
Guru's own activities, and, above all, about HOUSTON, TEXAS, USA ternational treaties, to which Trinidad & examine them closely, come to know them, Controller, not the Creator, nor the Only
Publisher's Aide: Acharya Ceyopswami become good friends with them, you may One. Whoever has accumulated enough
your capacity to present everything in an in- Tobago has voluntarily become subject, re- Deputy Editor: Acharya Kllmarswami
teresting and well-understood manner. Some 1/ Visit our Worldwide Web site. There you quire their signatories to prohibit discrimi- be surprised to learn that though they do good merit will have the chance to take .
Managing Editor: Tyagi Arumugaswami have many similarities, their natures and birth with the status of a "Deva," qr "God."
of us disciples are writing about our master, will find answers for the nine basic ques- nation on the basis of religion and to refrain Graphics Director: Tyagi Natarajaswami
including me, but hardly. anyone ever has tionS-including yours-about Hinduism. themselves from practicing such discrimina- characteristics are indeed quite different. Due to past merits, this "God" may have a
Mauritius Editor: Ty~gi Murugaswami Both Hinduism and Buddhism believe in
written about him in such a delightful, read- http://hinduismtoday .kauai.hi.uslashraml tion. Under both treaties, states-parties may lot of power, but still not have the right un-
J' Mauritius Staff Writer: Tyagi Devaswami the law of karma" cause and effect-"what
able and yet reverential way. H imalay anAcademy IPublicationslJ nana be held legally accountable for their actions ~
derstanding of Sunyata. Having not yet giv-
Prod.lPromotion Manager: Tyagi Kathirswami deed you do, that you reap." This is the an-
Danal9QuestionsAndAnswers. html and omissions constituting breaches of the ~ en off the cravings of self, he is still just one
JYOTISMAN DAM I Deputy Managing Editor: Yogi Kasinatha cient law that long and forever governs. But
KUESSABERG,GE~Y international human rights normative stan- of many sentient beings taking rebirth in
I
I Managing Editor's Aide: Yogi Rishinatha Hinduism emphasizes the concept of At-
A'Rightful Request the realm of samsam, albeit in a more ad-
Rakhi for the Sisters This is a letter sent to the attorney geneml of
dards the treaties provide for:. It is our fer- .\ Editor-in-Chiefs Aide: Yogi Yuganatha
man. That is, the Self, or the center "I." Due vanced stage of evolution.
vent hope that your government lives up to Advertising Manager: Sadhaka Jothinatha
WE ARE BACK IN INDIA, AFTER 17 YEARS' Trinidad & Tobago, with a copy to HIN- its legal and moral obligations as a responsi- to ignorance, the Atman is abiding by its When Sakyamuni Buddha achieved full
SubSCription Manager: Sadhaka Haranandinatha
stay in Kenya, for Deepavali and Bhaya DUISM TODAY ["Legal IneqUity," LAW AND ble member of the community of nations own deeds and taking rebirth again 1illd enlightenment beneath the Bodhi tree, He
Correspondents: Gowri Shankar & Anandhi Ra-
Dhooj festivities. On Bhaya Dhooj day, I ac- ORDER, December 1997]. and immediately rescinds the regressive and again. Thus the law of karma is always en- proclaimed, "All sentient beings have the
companied my husband to his sister's hous- I am writing to you in connection with the oppressive legislation at hand.
machandran, Chennai; Choodamani Shivaram, Ban-
galore; Rajiv Malik & Mangala Prasad Mohanty,
twined with the concept of an absolute Self 'Buddha Nature.'" That meant that brah-a
es and missed more than ever before not continued existence in Trinidad & Tobago's But Buddhists feel that the concept of .min, a kshatriya, a vaishya and a sudra all
WILLIAM A. CURSON Delhi; V's. Gopalakrishnan, Kerala; Basudeb Dhar,
havipg a brother of my own. When I saw statute law of certain laws discriminatory to- THE MAGNUS F. HIRSCHFELD , "self' or "I" is the main source of all suffer- have the same potential to achieve full en-
Bangladesh; Archana Dongre, Los Angeles; Lavina
this ritual of tying a thread on the wrist as a wardyour country's Hindu religious commu- CENTRE FOR HUMAN RIGHTS ing. From the conce pt of 'T' there arises lightenment and become one of the future
Melwani, New York; Prabha Prabhakar Bhar.dwaj,
, CROSSWICKS HOUSE, 270 CLAREMONT AVENVE the idea of "mine," then "my house, ~y Buddhas. The Buddha Nature is the poten-,
symbol of protection between my husband nity It has been brought to our attention that MONTCLAIR, NEW JERSEY, 07042 USA I Kenya; Dr. Hari Bansh Jha, Nepal; Parasram Ramou-
and one of his sisters, li felt an internal trau- there continue in force statutes, mostly of , property, my enemies," etc. Then follows "I tial power of full understanding. All phe-
tar, Ani! Mahabir, Trinidad; Dr. Devananda Tanda-
ma. Having worked with gender issues for British colonial vintage, which either favor Corrections .- hate; I love; I want ... " All this is a source of" nomena and things change. Therefore, even
van, Chicago; VG. Julie Rajan, Philadelphia; Rad-
over a decade, I came up with a solution, to the Christian religion over other religious The correct street address for Galaxy Publica- \ hika Srinivasan, New Jersey; Shikha Malaviya, differentiation and defilement which goes the most evil person, even the most igno-
on in an unending spiral. rant person, can study and practice the'
start the concept of "Didi Dhooj." I am go- communities and traditions or disfavor other
ing to celebrate this in the future as I got fa- religious bodies to the advantage of Chris-
tions and Recordings is 351 Victoria Av-
enue,Westmount Quebec H3Z 2N1 Canada ! • Minnesota, Rajesh Jantilal, South Africa
Artists: A. Manivelu, S. Rajam .\
According to Buddhism, the only door to
liberation from this I-and-my consciousness
Dharma and finally attain Buddhahood.
Whether Hindu or Buddhist, if everyone
vorable responses from my sister and . tianity. Such statutes include, we are in-
friends. When we women of the world are formed, The following among others: The leg-
asking for equality in all other aspects in islation governing blasphemous libel, which
["To Goddess,With Love", December, 1997].

Lattars with writers ~e, address and daytime

1
I
I
life, why not in Hindu ritt(als? proteCts only the Christian religion from "any
phone number, should be sent to:
PRABA PRABHAitAR BHARDWAJ contemptuous, reviling, scurrilous or ludi- Lattars, HINDUISM TODAY
I • NEW DELHI, INDIA crous portrayal" of. God, Jesus Cp-ist, the 107 Kaholalala Road
Bible or the formularies of the Cnurch of KAPAA, HI, !P746-gs04 USA
Your Defense is Absurd England. The legislation makin~ illegal the or faxed to: (808) 822-4351
or e-mailed to:
I THINK YOUR DEFENSE OF "WOMANLY search or seizure of a Christian Church by lattars@hindu.org
Protocol" [LEITERS, December 1997] makes the countrys law enforcement or military au-
Letters may be edited for space and clarity and may
very little sense. True, such conduct was the thorities without a judicial warrant, leaving appear in electronic versions of HINDUISM TODAY.
norm which ancient soci~ty preserved, but Hindu, Islamic, Jewish and other non-Chris- " INDICATESLEITERS RECEIVED VIA E-MAIL
Cartoonists: Barry Geller, David Lourie,,Mario de
Miranda, Manick Sorcar, Gary L. Stair, Bob Thaves
Photo Contributors: Thomas L. Kelly, Stephen P.
Huyler, De~ Raj Agrawal, Phal S. Giro~, Tony Stone
Images, Photobank, Art Wolfe Inc., Gordon Wiltsie,
Indivar Sivanathan
Web Masters: Deva Seyon, Sadhunathan Nadesan
Scanning: Vlkram Patel, New York
Distribution: Jiva Rajasankara, Bangalore; Dohade-
va Samugam, Singapore; Chudikadevi Saravan, Sel-
ladurai Perakasam & Rohini Kumar, Malaysia
is the realization of Non-self, knowing that believes in the law of cause and effect-
all phenomena, including the concept of "I," following the righteous path that all the an-
arise as dependents. Not even dust can exist cient sages practiced-then all the sentient
independently; nor does it have the self na-
beings, communities and societies will have
ture or awareness of its self existence. Thus
less' trouble and suffering and will bring
non-absolute entities such as hatred, ene- greater peace and harmony to the world.
mies and ignorance can be cleared away,
since they do not exist permanently. Then YIHUA, of the Fokuangshan Buddhist Order
the mystical door of Sunyata is fmally in Kaushiung, Taiwan, studied the Hindu
found and the stage of Nirvana secured. roots of Buddhism in India for over lO years.

12 :HINDUISM TODAY FEBRUARY , 1998 FEBRUARY, 1998 HINDUISM TODAY 13

'I
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\~~ " ~~~~~~~~~~~~~~~~~~~~~~~~.? ~[~~~~~~~~~~~~~~~~~~~~~~~~1
EDITORIAL
"-
is presumptuous. It leaves them out. The
Dalai Lama was challenfting them, in his
sweet way, to find words and concepts
,I IUI'ES &. Imps
Can You Have Religion that could bridge the Abrahamic world
and the BuddhistlJain world.
It would be nice to say this was
accomplished. But that is not so. The gap
"For fear of causing terror to living beings, let the Bodhisattva
~striving -Co attain ~ompassion refrain frof!1 eating flesh."
Without God? seemed, for those present at least, impass-
able. Christians felt,it unbefitting to use
generic terms like "the Divine" to address
the Biblical Jehovah, and Buddhists were
Gautama !he Buddha (CA 624-544 BCE)
...
left to endure with resigned nobility. A shrewd but unlearned weaver in ancient
Reflections on how two great faiths, bot~ Meanwhile, the Hindus at these global Tamil Nadu, India, often attended public
gatherings were perfectly at home with
~ndia,
debates held at the Tamil Sangam, where
born in have agreed to disagree both views. For us, God is seen as'1:he Cre-
high Tamil was spaken 4 eely. "Da you
ator, Preserver and Dismantler of an
~ things. It is He who breathed out the un.?erstand the language?" the weaver was
BY THE EDITOR Vedas. It is He who graces our existence asked one day in 2897BCE. "Na," he said,
and makes it potentially sacred. He is the "but I know who is wrang in the argument
E FIRST MET THE DALAI LAMA IN 1972 IN NORTHERN Life of our life, the Eye of our eye, the Heart of our heart. Our

W
India. On that precious December afternoon Hinduism
converged with Buddhism, and it felt like milk was
pouring into milk. There were 72 of us traveling with
Gurudeva, HINDUISM TODAY'S publisher, and we were nearing
the end of a three-month pilgrimage. As our busses lumbered up
t~e mountain toward Dharmasala, the remote city where 10,000
Tibetans have taken refuge from Chinese aggressions, we were
in a jovial mood. Gurudeva sensed our anticipation, and led us
in a spontane~us ren,dition of "Hello, Dolly!-a myrthful
reference to the "Dolly Lama."
We entered past the heavy security and were ushered into a for-
mal chambe~ where·we sat on heavy carpets before an imposing
chair, under the watchful gaze of rifle-bearing guards. Moments
later the 37-year-old Tibetan Buddhist holy man, whos~ name is
Tenzin Gyatso (and who would later be awarded the 1'~89 Nobel
Peace Prize) appeared with no fanfare. Dressed in heavy maroon
robes, he surveyed his visitors, all dressed in saris, dothis and saf- dhism. We approach this comparison with the uneasy knowledge
fron robes, seated in pad11UlSana, and smiled hugelY. Gently he di-
rected his guards to remove the chair, and sat down on the spartan
floor with the American Hindu holy man and his devotees. We all
reveled in the palpable affection and one-mindedness as a long
discussion careened'through many subjects-reincarnation, theolo-
gy, God, monastic training, meditation, inner light and liberation. I important' now, in 1997, to compare these paths. In the West, Bud-
especially recall the Dalai Lama's quick laugh when 30 or so
among us raised their hands enthusiastically in response to {lis
query, "Have,any here ever recalled moments of a past life?" No
doubt he did not expect such a reply
from so many blue-eyed Hindus. That's
him on the right at a recent New Delhi
walk for world peace.
We met this great soul again in
Oxford in 1988 and Rio in 1992 at the
Global Forum for Human Sur,vival, and
again in Chicago at the 1993
Parliament of World's Religions centen-
nial. At those meetings he spoke mov-
ingly of his struggle to free his people
and to stop the killings (it is said at
least 1.2 million Tibetans have been
killed in their homeland). He also gave ~Q
:.=~Ir.~~I1!!!1
prayers rise to Him, our mantras penetrate to Him, our hopes rest
in Him. So we can accept the prayerful petitions of Jews and
Christians and Muslims as our own.
But Hindus also see God in an impersonal way. After all, Advaita
Vedantins and all Hindus who accept a nondual philosophy speak
'Of Parabrahman, the Absolute Reality that is neither Creator nor
created, that is timeless, formless and caus~less. One does not offer
prayers to That. One is eternally and ineluctably That. God, soul
and world are profoupdly one and the same. For the severest Ad-
vaita Vedantin, just as for the Dalai Lama, there is no God as per-
sonal Lord. Thinking thus, the Hindus present were perfectly at
home with the Buddhists' call for using a term that does not divide
the Divine from man. So, once again, Hinduism discovered its-
competence to bridge diverse views, to integrate divergent
philosophies, as it has done through the ages.
'TIiis morlth we explore the nexus, between Hinduism and Bud-
that we are not fully competent to the task. Our tradition is the
Tamil Saivism of South India and Sri Lanka. \}'hile we know that
heritage well, we cannot say we know it perfectly, and our knowl-
edge of Buddhism is far less perfect. So we enlis ed the help of
scholars, Ram Swarup and Vamadeva Shastri. It is especially
dhism and Hinduism are both gaining ground and proviping spiri-
tual alternatives to Europeans and Americans. These newcomers
are sometimes naIve about the subtle disparities of Asian paths.
Yet, if they are to follow them faithfully
they need to fathom the differences. How
can they, if we ourseLves don't have su<;:h
)lIlderstanding to convey to them?
While mapping the differences is cru- •
cial, so is acknowledging the shareq val-
ues and traditions. Hindus and Buddhists
both base their way on the Dharma.
They both follow strict personal sadhanas
and meditations. They both arose in In-
dia, and indeed the Buddha was himself I
__""____ born to Hindu parents. They both value
~ noninjury to other beings. They both
, place stress on what is practiced more
Friendship among fools is particularly
sweet, fOlr therejs not the slightest pain
when they part. Tirukural, Verse 340
A man went inta an astrolager's office and
wait, d for a reading. The astrologer exam-
ined his chart and said, "You will be poor,
unhappy and discontent until y'ou are 45
years ald." "What will happen then?" asked
the stunned man. The aStrolager calmly
replied, "Then you'll get used ta it." ,
What d0 you call a sadhu who cannot sew
his torn dhoti? A "mend-he-can't."
I know I am not my body, although I have
'Often wandered, "If I'm nat my body, who
is?" Swami Beyondananda
King Akbar asked his Prime Ministe , "Bir-
bal, who is greater, God 'Or me?" Birbal,
who was wise and understaad the king's
ego, told him, "Yau are indeed greater, your
majesty." "Haw is that?" Birbal replied,
"Yaur majesty, if sameane cammits a
crime, you can banish him fram yat.& king-
dom, whereas Gad can do nathing, far haw
could God, who pervades everything, ban-
ish someone from His kingdom?"
,
by observing wha becomes angry f!.J;st!"
I could find foad even in Gandhi's kitchen!
A New York beautician telling Eastern Eu- /
ropean dictator as she rummages through
the apparently empty kitchen o/his me-
dieval, castle-like home, in a scene from the
hip and humorous Hollywood movie, 'The
Beautician and the Beast"
A rude village man once insulted Gautama
Buddha. "You have na right teaching oth-
ers, you are nothing but a fake." Buddha
was not upset. He asked, "If you buy a gift
for someone, ~d that persan daes nat take
it, ta whom does it belong?" The man
replied, "It would still bel0ng to me, since I
baught the gift." Buddha smiled, "It is the
same with your anger. You b"ecame angry
with me, but I was get insulted. Therefare
the anger falls back on you. You are ,the one
who becames unhappy, not me. All you
"have dane is hurt yourself"
WELL, I GUESS
Leave your I HAVE TO
EGO here SETTLE FOR
2 OUT OF 3.
/
r

a bold voice to the Buddhist be1ief that there is no creator God. than on what is believed. They both teach of reincarnation and
It was a defining moment of these sessions. In all such interfaith seek resolution of karmas "toward the goal of spiritual liberation,
meetings religious leaders speak in terms of God, intone prayers called moksha. Little wonder that during this month's meetings
to God, write their formal statements of purpose in aclalowledge- With the editorial staff our publisher was heard to say, "I don't
ment of God. To the Buddhists this Creator-centric presumption see much difference in Buddhism and Hinduism."

16 HINDUISM TODA;Y FE ~ RUARY, 1998

FEBRUARY, 1998 HINDUISM TODAY 1t
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18 19
SOCIETY
.
Mid.dle
Class,
Middle
Path
God keeps His central,
if slightly revised, place
in the life of 13harats
newly upscale urbanites
AM OF THE OPINION THAT RELIGIOUS
I
people have the courage to face the
world positively," said Shri Kishore Tri-
pathy of Cuttack in the West India
state of Orissa. Tripathy, a newspaper
manager, is a, member of India's
emerging middle ctass. As for the middle
class . worldwide, religion is important to
him, but not in the form it is followed by his
pareI}ts and grandparents. Because of secu-
lar eQucation, television, foreign influence,
travel and a less restricted life style, Bharafs
middle class is less inclined to the magic and
ritual dear to earlier generations- though ..
hardly willing to relinquish Hinduism's fre-
quent festivals. They are religious for the
most part, even deeply so, but tend toward a
more intellectual and inwarcl)y meditative
experience of faith.
Two-hundred million mostly urban-
dwelling Indians of all religions and all castes
whose income levels are reaching and sur-
passing one lakh rupees a year (US$2,800)
comprise Bharafs burgeoning huddle class. It
is the largest reshaping of the country's social
structure since the British attempted through
Lord Macauley's education program to create
a class of Indians who would stand between
the masses and their British rulers. That
group still exists-English in all their arrogant
aspects · except appearance. They
20 HINDUISM TODAY FEJl RUARY , 1998
Mass Ganesha puja: Group wor-
ship like this in temple or home is
a favorite of middle class devotees
anachronisms, intellectual clones
of people rarely found in England
any more, engaged in disparaging
any and all things Indian while
lauding all things Western. India's
new middle class differs from Ma-
cauley's minions. Especially, they
are Indian. To a significant extent
they have seen through and reject-
ed the anti-religion beliefs of the
communists, rationalists and se-
cularists. ' This is in keeping with
religious tendencies of the middle
class in most industrialized coun-
tries [see sidebar below].
To explore the religious life of
this growing middle class commu-
nity-almost the population of the
United States and increasing at
the rate of ten percent a year-
HINDUISM TODAY correspondents
across India conducted a survey.
They asked Mr. Tripathy in Oris-
. sa, Mrs. Rajaram in Delhi, Mr.
Matthe~ in Kerala, Mrs. Jain in
Bangalore and their friends and
Religion, American Style
Where India's middle class might be headed
EORGE GALLUP IS
& the man who takes
the religious pulse of
America. He is more
famous for "Gallup Polls"
that predict election results
upon which many a politi-
cian's dreams die long be-
fore election day. But his
Princeton Religion Re-
search Center in New Jer-
sey has a divine mission-
to provide an in-depth
profile of the religiou,s be-
liefs and practices of Amer-.
icans. His insights into ,eli-
gious beliefs and attitudes
are useful in understanding
both the present and likely
future religious disposition
of India's middle class.
Given their affluence
and worldliness, Ameri-
cans are surprisingly reli-
gious-only four percent
are atheists, while 96 per-
neighbors about their personal religious life, ing Communist Party influence. It is a con-
whether they were more or less religious tradiction between faith and politics." Even
than their parents, how they were educating here, in the stronghold of Inilia's communist
their children in religion and their' general ideologists, an atheistic middle class has not
observations on the middle class. Our study emerged. Bhandari is president of Bharat
is not scientific, and the responses 13y no Nirman, an organization founded to bring a
means uniform, but general trends are seen. revival of the Indian way of life.
In response to questions about his family,
By MANGALA PRASAD MOHANTY, DELHI Bhandari said, "I strongly feel that the
FEEL THAT NOT BELIEVING IN GOD IS youngsters should grow according to their
I a temporary phase," continued the in-
sightful Tripathy. "In Orissa, with the
increase in education and wealth, the
religious feelings are growing. People are of-
own talent and aptitude, and your own life
should be such that they can learn from
your conduct and behavior rather than on
your instruction and imposition."
fering fmancial support for the construction Religion is central to the life of Bidhan Das,
of temples and vigorously observing rituals a doctor at the Jain medical centre in New
and testivals. My entire family regularly Delhi. "I am optimistic about the growth of .
worships,Lord Ganesha. I teach my children religious practices among the middle class
that reilgious people are decisive, they and others," he told HINDUISM TODAY. "I see
progress in life, they offer everything to God that everybody, including doctors, are God-
and owe it to Him. Not that all religious peo- fearing people. We may not be observing a}l
ple are successful in life, but they are not the rituals, due to shortage of time, nuclear
unsuccessful. Non-followers lack direction
in life. The essence of religion is in the prin-
family, working wife, etc. , but we are reli-
gious. For example, before making an inci-
/
ciples, not the rituals." sion in surgery, I and nearly every doctor
The adjacent state of West Bengal has had will say, 'By the name of the all mighty God.'
a communist government for years, but, Daba and dua (medicine and blessings) go
points out M.e. Bhandari of Calcutta, hand in hand. We are mere messengers of
"Every year people celebrate Kali puja and
other festivals in a large way, despite the rul-
healing."
Srimati Janaki Rajaram is a native of
Second, there is a "knowl-
edge gap"-the breach
between Americans' stated
faith and their lack of the
m~st basic knowledge
about that faith. Middle-
class Hindus,complain of
cent believe in God or a ence between the way the the same lack of basic
universal spirit; nine in ten
consider religion "very or
fairly important in their
people think of themselves
and the way they are. De-
spite religion's popularity,
knowledge. Finally, there is
a growing "gap between
believers and belongers"-
a decoupling of belief ,a nd
practice. Millions of all
faiths are believers, many
devout, but they do not
participate in denomina-
tional· organizations.
Americans, like many
middle-class Indians, tend
to view their faith as a mat-
ter between themselves
and God, to be aided but
not necessarily influenced
by religious institutions.
America's faith: PRRC surveys beliefs and practices They believe, according to ,
PRRC research, that peo-
lives." evidence suggests that it ple should arrive at their
PRRC's 1996 report, "Re- does not change the lives religious beliefs indepen-
ligion in America," posits of Americans to the degree dently of any church, and
three "gaps"-each of one would expect from The that it does not make any
which fmds parallel in level of faith professed- a difference which church a
India. First, there is the problem echoed in India's person attends because one
"ethics gap"-the differ- struggle with corruption. is as good as another.
F EBRUARY , 199 8 HINDUISM TODAY 21
South India, now a housewife placed ritual observance in many back upon. All religions teach ation is found in America and
and woman's rights activist in Hindu homes. the same thing, to be good, just, other industrialized countries-
Delhi. "In the cities," she said, The strength of the Muslim fair. Our children will be better growing affluence does, not di-
"because of the fast life style, and Christian faiths in Kerala has citizens of the world if we teach minish religiosity, as many pre-
workload, culture of money, not gone unnoticed by the mid- them,..t he right way to religion." SUllle. This middle class is
children's study, ladies ~orking, dle class Hindus. Improbable for 'Tm less religious than my seeking a different form of reli-
children playing on computers, a religious culture measured in parents," admitted Mrs. Jain, a gion, one which is to them logi-
adults attending parties,,,:going millenhia, it is now from the ex- teacher cUld Bangalore resident. ' cal, provable, scientifIc even, one
to clubs, watching TV, there is ample of these other faiths that "My mother had more time to which is not so much a matter of
no time left for puja and obser- Hindus are waking up to the devote to religion; her way of outward form, but . of inward
vance of rifuals and other prac- need for religion. Mr. Divakaran being religious was more closeness to God. They are un-
tices. Nowadays parents have to said, "Having seen the progress throl)gh pujas. While we think cOll{fortable with the ritual po-
devote more time to children, of the Christians and Muslims as logically now, they would never tencies which guided, enhanced
thus the religious practices are strong communities, socially, eco- question. To me, religion gives and protected the lives of their
in decline." nomically and religiouslY, we feel you the faith that if there is no parents. They are unable, it .-
But for her 'personally, like that our Rids should be taught one for you, still there is God ~ seems, to feel the very real con-
many of the brahmin class, about our religion." who will be with you. Being in- ~ tact between the hUlllan world
home religious life is strong: She human and nasty to others and ;; and God's world which is facili-
is qrnte forthright about a CHOODIE SHIVARAM, BANGALORE ' praying to God does not mean E tated by ritual. Perhaps this trend
woman's religious responsibility. PECIAL HOME WORSHIP religion'::' ;;; away from ritual and religious
':At home," she said, "because of
timing and capacity, women do
a lot of the worship. Every day
in the early morning, I perform
worship by chanting prayers in
S ceremonies to the God-
dess, vrats, have become a
kind of fad amongst Ban-
galore's middle class. A recent ex-
ample of this combined ritual
"My way of religion is Off to school: These children's education will propel them into In-
through work," offered Mrs. dia's middle class, regardless of their present social st atus
Jayashree Dandi, a Bangalore
texts is explained by the modern
secular education system' and its
related values and social matrix
musician, ''I'm sincerejn my work and my .. cial aspect through rituals, as we did. Once which created this middle class of lawyers,
prayer is in that. I have made sure that I : we understand the signifIcance behind each scientists, engineers and entrepreneurs. For-
/
Sanskrit, which I am also teach- and social occasion is the 'rush- have inculcated religious values in my chil- festival, it's very meaningfuL Impressing a tunately, Hinduism has little trouble accom-
ing to my granddaughters. I and warya Lakshmi Puja" in which dren by teaching them right values, respect- correct value system in our children is most modating a ritual-less devotee, for there are
all members of my family offer the lady of the house worships ing elders, being harmless to others, not be- important if we desire to contribute to the ep.tire branches of orthodox Hindu philoso-
flowers, fruits and milk with Goddess Lakshmi for prosperity ing mde or arrogant. Religion gives you a world some worthy citizens. Religion is the phy and practice which reject ritual. One
honey to God 'imd light the sa- on Friday evening with her lady conscience." , only real source for inculcating this p alue need only reference the commonly available
cred lamp. In most middle-class friends, to whom she gives gifts Madhavan, an employee in a private fIrm, system." , Upanishads for a road map to God within.
families, at least some members and a book detailing worship of said, "I have tried to get down to the essence Two obstacles appear to inhibit middle
offer daily puja. " the Goddess, Those attending of Hindu philosophy and pass it on to my CLEAR1.Y RELIGION HAS NOT BEEN DIS- class faith. One is foreign concepts about re-
can, if so inspired, use the book children so that they understand the real missed from the lives of India's middle class. ligion such as the view that "Religion is the
V.S. GOPALAKRISHNAN, KERALA to repeat the puja in their own meaning of the religion and not the superfI- Indeed, it is central to most. The same situ- opium of the masses," and that "faith in rit-
HE MIDDLE CLASS IN h,ome. Other forms of group wor- uals is based on fear and super-

T Kerala is different than

in other parts of India,
for it is the influx of Worship, old and new: Television competes with Lakshmi puja
money from expatriate workers
ship, both at home and temple,
are popular with the middle
class. •
Here is a glimpse into my own
in the Gulf states which has created the gratitude, "We should not forget God when personal experience, as ~ example of how
A Capital Picture Show
stition" and "swamis and gurus
are unnecessary." The fIrst is a
Marxist teaching. The others
derive fnrm Protest~t Christ-
ian rejection of ritual worship
group here, not so much a local economic we prosper day after day. Religion is the the meaning of religion has been transform- and priesthood as found in
boom, as in the rest of India. Kerala is dif- thread which keeps us together." 'The opin- ing itself in recent generations. My grand- AGHU RAJ'S DELHI subjects range from Catholicism. The second obsta-
feFent, too, for its history of extensive Chris- ion of Mr. Latif, a Muslim, and his friends mother was intensely religious, very ortho-
tian conversion, its decades of communist echo these t:p.oughts. Many Muslim women dox. As a child, .I enjoyed this ' religiosity
rule a'nd its 100 percent literacy rate. Among are now wearing the veil, which Latif re- because it meant more people at home, a
the religious community, more Christians gards as "clear indication of how religious celebrative mood and the tasty food offer-
and Muslims, proportionate to their popula- we Muslims are"-and can also be attributed ings. But as I grew and saw my mother's rit-
R is a delightful pictorial
slice of life of India's
capital city. Rai, born
in 1942 in Punjab, is one of
India's most distinguished
children playing in
the monsoon-flood-
ed streets to political
rallies and lawn
parties, Hindus cele-
cle is religious education. In In-
dia, Christians and Muslims
have comprehensive systems to
educate their youth; Hindus
have almost nothing. Previously
tions, have land,e d Gulf jobs. As in Bengal, to contact with the far more conservative ualistic religiosity, I found it boring an~ at photographers. The middle brate Holi by cover- Hindu religion was taught in .
communist rule doesn't ensure an atheistic Muslims of the Gulf states. Another indica- til;nes painfuL I began questioning the class is not the central theme ing everyone and the context -9f the joint family;
population, though here in Kerala Hindus tion of the religiosity of both communities is meaning and signifIcance underlying the~ of this large-format book-the everything in sight today's nuclear family 1s too
who support the communists tend to be al- that there is no dearth of Muslim and Chris- pujas, but the answers given did not con- city and all her people are- with colored pow- busy. Programs must be devel-
most religion-less, while Ghristians and tian boys volunteering to become priests, vince me. Now I understand religion in a but one would have to search ders, Muslims attend oped and taught by various
Muslims who support the communists polit- while the Hindu community actively dis- different sehse. I do not believe in pujas and for a more insightful pictorial a mosque, and Bud- Hindu institutions. Parents
ically remain staunchly religious . courages its youth from such a liftl. elaborate worshiping. I pray, more often I portrayal of the bourgeoisie. dhists ferry a huge must recognize the changing
The emerging Christian and Muslim mid- Middle class Hindus in Kerala interviewed converse with God. I look at Him as a fafher, The begirming photos are His city: Where all that is India coalesces statue of Buddha circumstClDces, understand the
dIe class is enjoying an unprecedented im- by HINDUISM TODAY revealed religion to be a friend and guide, That's my religion. t black :md white, conveying across a fIeld, need for a 'Systematic religious
provement in fheir standard of living and be- much less important in their lives fhan it was Indira Yesupriya, an employed Christian the Delhi of several decades white to color with a photo of The long introductory text edti(;"atiQn and send their chil-
coming more religious, too. dnce mass was in the lives of their Christian and Muslim lady, considers herself more religious than ago when push carts, ox carts a farmer ploughing his fIelds by Pavan K. Varma tells the dren for regular, religious in-
conducted in the Cafholic churches only on neighbors. They unanimously said they do her parents, who were more ritualistic. She and cycle rickshaws were only by oxen with an Air India 747 story of Delhi from ancient struction from an early age
Sundays. Now it is done almost every day. not read any of fhe scriptures. In fhe evening, is, however, very clear on fhe necessity of re- begirming to compete with behind him on one page and times to the present in truly right fhrough their teens. Then
Mr. Matthew, a tailor, explained why he was they never recite hymns at home after light- ligion in her life. "I follow religion as a way Tata trucks and fhree-wheel- on the next a color photo of a exquisite prose. a fIrm and solid foundation of
a regular churchgoer, "It is the only place ing fhe traditional oil lamp. Instead, television of life just like the way we breafhe," she said. ers, Vllith characteristically sly cow upon a Delhi traffic is- Harper-Collins Publishers, ethics, morals and intelligent re-
where we could gather and have some peace provides the main activity-something ob- "To me, it's natural,.I don't go to church reg- hUlllor, RID transits from past land casually observing a 7116 Ansari Road, New Delhi ligiousness wilt be instilled in
of mind after the work." Mr, Sam, also a served throughout India. In fact, one can ularly or read fhe BIble or any religious texts. to present and black and passing businessman. The 110002, India generation after generation of
Christian, felt he should regularly offer his postulate that it is television which has re- Religion gives you something serious to fall Hindu children. ..

22 HINDUISM TODA.Y FE RUARY , 1998 F E BRUARY, 1998 HINDUISM TODAY 23

 Nevw from Blue Dove Press Experience...
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kindled on the porch, fed by exponentially. Sanskrit now re- curiosity that, in spite of her atheist upbringing, awakens a Superlat ive Tours to India-1997-98
clari'fied butter. Sanskrit chanti- verberates through their home • spiritual hunger in her. Her search eventually takes her to an
ng lilts through the air. Their on weekends and even during Indian monastery where she becomes a disciple to two • Tour 1: March 7-22, '98
family is performing a yajiia, the week- after schoof. Teachers Siddha masters. Celebrating Phagwa (Holi)
Vedic fire ceremony-at 4AM in at public school pull them out of in India.
the morning! class to chant for other students. Her humorous and touching anecdotes address some of life's • Tour 2: April 10-24, '98
Performing pre-dawn yajiias Andrea recounts, "When I first most delicate aspects: the power and vulnerability of the . Kumbha Mela at Haridwar
is just one way that Andr~a, 18, get up in front of a class and mind, devotion, death, humility, justice, grace and the myste- and other inspiring destinations.
~d Sara, 15, are not your typi- start talking, some' kids are snot- rious workings of the guru-disciple relationship.
cal., party-all-weekend teens. ty to rri~, rolling their eyes as if For more information, contact:
They ·find better channels for bored. But when I start chant- To order or for free catalog, contact Blue Dove Press: Kali Travel Ltd. • 169-12 Hillside Ave
youthful energ!es, and their un- ing, the room gets silent, and you PO Box 261611, San Diego, CA 92196-1611 USA Jamaica, NY 11432-4498 USA
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"My husbanq, Robert, arid I are Talk more to us!'" Teachers have
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er. "While pregnant with An- "so different" from other kids.
drea, I read the Rig Veda's 9th • A growing reputation is testi-
aRd 10th mandalas out loud." fied ~o by the girls' recent per-
'Mer Andrea was born," Lin- formance for Ram Karan Shar-
da continues, "we were in a store
here in Reno and saw an Indian
ma, India's elite Sanskrit scholar
at Californi~s Berkeley Universi-
Wedding / Rental facilities
family. They were st;,u-ing at us. ty, and at th~ Vedic Astrology Barsana vitam, Austin, Texas
Knowing how mu'eh Indians Conference in San Diego. While Enjoy your important event at Barsana oham, situated on 200 acres of
love babies, I assumed they were g their skills are formidable, they
entranced with our beautiful ~
scenic land 16 miles southwest of Austin, Texas. Flower ing gardens,
are not yet exposed t9 the ritual
girl. §uddenly, they approached ~ chanting of temple priests-a wildflower meadows, Prem Sarovar pond, G-ovardhan Hill, Radha Kund
us. Hle father held out his arms ~ class of its own. Rating accuracy, reflection pools and fountains create a beautiful environment for ...
and said, 'Please?' I hesitated, g Andrea says, "We did not grow Weddlngs, y oga retreats, youth camps, seminars, special occasions
and he plucked Andrea from Sanskrit-savvy: Andrea Devi Forman (left) and sister Sara.Anjuli up in. a Vedic society. I've never
my arms. 'It is a}l right, yes?' he ..: been to a "temple. I didn't ~tar t
asked. 'We must bless this beautiful child for Andrea's bed of what appeared to be a San- frpm as early an age as Indian pundits." She • Wedding Hall
you.' He chanted Sanskrit and applied red skrit and English dictionary. Andrea nad is hopeful to soon be immersed in templ~ 2,600 sq. ft.
powder to her forehead. 'She is very special, matched Devanagari letters from of the glos- during a planned trip to India. Robprt has
yes?' he asked. He thanked rIlj3 for allowing sary of an English translation of the Rig recorded a CD of the girls. It has music with • Mandap
hhn to bless her, placed her back .•in my Veda, and formed the whole ,Sanskrit alpha- a pop/Ne'.4 Age slant, besides traditional • Vegetarian Kitchen
arms, smiled and left the store." . .bet! One year later a professor re'4ewed An- scriptural pieces like the Shanti Mantra. An-
Andrea recalls when age nine, she "heard drea's makeshift "dictionary," amazed to drea says the reason for using Western mu- 900 sq. ft.
pujas ,and yajiias from Dr. Vasant Lad and find it 95 percent accurate. sic is to expose more people to Sanskrit. I • Dining Hall
various swamis. I yvas excited and thought, 'I Andrea began chanting Sanskrit and lis- Asked whether the family considers itself
have to learn Sanskrit. '" Two' years later at tening to tapes by the ayurvedic doctor, Vas- Hindu, Linda said, "I suspect our deep inter-
3,400 sq. ft.
summer's edge, Andrea was' perusing ant Lad. "Obsessed with Sanskrit," would ~st in the Vedas , plus our home being filled • Accommodations:
ay.'trrvedic books and asked her 'inother why not be overstating her enthusiasm. "It be- with pictures and statues of Hindu Gods and Private rooms wlbath
she did not want to read them in their origi- came my focus," she recalls. Soon, she could Gotldesses, and our devotion to them, surely Double/family rooms Overnight accommodations are also available
nal form. She 'pointed to the Devanagari- effortlesslx chant slokas from memory and indicates where our hearts lie!" ... Dormatories for those who would like to participate in
Sanskrit script-and said, "Mom, you should translate them into English. "The heart of With LINDA F ORMAN in Sparks, Nevada Barsatta vham ashram and Temple programs.
THE F ORMAN FAMI LY, 965 LYDIA COURT, SPARKS , NEVADA
just .read this. It's easy." Toward summer's the universe is in Sanskrit," chirps Andrea.

_ 25
USA 89436, Web, www.ShantiSanskrit.com·
end, Linda found numerous pages under "I study Hindu scriptures. My favorite Veda E-mail: info@SbantiSanskrit.co~

24 HI ~ DUISM TODA.Y F Ili BRUARY , 1998


~
z Venezuela
~~~~~~~~~~~~~~
Keeping the flame: Celebrants and spectators at the 1997 Diwali celebrations in Le Maule. Festive lamps were made from halved coconuts.
, .
French-lettered Indians in a remote corner of
the Caribbean reclaim their Hindu identity
OURNEY TO GUADELOUPE, THE TWIN-
outpost of France in the para-
French West Indies, and you
encounter a kaleidoscopic diversity
skin colors, facial features and ethnic
praxes. The majority of the 400,000' in-
habitants are descendants of freed African
slaves. Nearly eight percent, 30,000, are In-
dian. In 1854, after the atrocious slavery pe-
riod ended, the French and British brought
our ancestors to the islands to service the
si)garcane fields as indentured workers. Four
generations ago, they came froljl the Mal-
abar coast; Pondicherry and regions of Uttar
Pradesh and Bihar, via Calcutta. The vast
majority of them have been Christianized
and have imbibed French cutture so deeply
that, put aside occasional goat sacrifices and
strong remnants of the Indian folk and reli-
gious musical traditions, mostly everything
Indian has vanished-until recently.
In contrast to the nearby islands of Tri-
nidad and Tobago and the distant but kin-
dred islands of Mauritius and Reunion in
26 HINDUISM TODAY FE, BRUARY, 1998
,
the Indian Ocean, where the Indfan majori-
ties have safeguarded their Hindu culture,
Guadeloupe€ill Indians do not usually wear
Indian clothes or cook Indian food except
on a few special,occasions. Similarly, Indians
in nearby Martinique number much fewer
and feel somewhat ostracized, . although
their work in Indian dance has become
well-respected in the field of the arts. Most
Indians in Guadeloupe are Catholics or be-
long to one of the active Christian groups,
especially Jehovah's Witne$s and Seventh
Day Adventist. In a cultural couR d'etat ex-
ecuted with devout ecumenicism, the Vir-
gin Mary's image 'is often worshiped with
Hindu rituals.
But recent trends indicate that this may
all be changing. In the last ten years or so,
many associations for the promotion of Hin-
duism and Indian culture have appeared.
The Institut du Monde Indien (Institute for
the study Of the Indian world) was begun by
Jacques Sidambarom, Jean-Claude Peta-
permal and Roland Gopy to resuscitate Hin-
du rituals ~d network with other Hindus of
the world, especially in Trinidad and Toba-
go, Reunion, Pondiche~ry and Paris. Among
other groups that have coalesced over recent
years are the Hindu Sabha, the Guadeloupe
Inde Sangam, Les Amis de nnde (Friends
of India), ISKCON and devotees of Siddha
Yoga Dham. In 1997, I took the hr lm as host
and producer of Guadeloupe's one and only
two-hour weekly Indian FM radio program
called Musique a l'Inde. The popular pro-
gram features classical and modern Indian
music as well as discussions on Hindu phi-
lo.sophy and culture.
But the central motif of the Hindu revival
here is the yearly celebration of Diwali, the
festival of lights. It seems that everyone, in-
cluding many non-Indians, has rallied
around this occasion for revelry. During the
1996 celebrations, public radio announced
that Diwali would be celebrated every year'
without fail, earning the festival a place on
the Guadeloupe calendar as an unofficial
but requisite popular holiday. Many Guade-
loupeans and tourists who had been attract-
ecito Hindu philosophy, yoga, music, fash-
ion, food and temples while visiting Europe,
the USA or India, were delighted with the
news and turned out in large numbers for
the 1997 festival held at Le Moule.
Atlantic
Cuba
Carribbean ~
Sea Guadeloupe
Caribbean soiree: (clockwise from top) Le Maule's Mayor, Madame Louis-Carabin; the Ganga Devi dancers; map of the French West Indies
Let there be light: Be' ides private obser- 1997, and Diwali was celebrated in the city and that she is contemplating a visit to India.
vances, only one small group led by Jocelyn of Le Moule, where a great number of Indi-
Nag~in, a pusali (priest), had been cele-
The sea breeze kept blowing out the
ans live. The Mayor of Le Moule, Madame diyas, but this could 90t darken the mood.
bratmg Diwali. Nagapin's grandfather came Loui~-Carabin, assisted in securing the use Instead, we had fun running anq. relighting
from India and passed onto liim his knowl- . of an attractive open-air venue by the sea. them. There were over 1,000 people of all
edge of Indian scriptures, inspiring Nagapin With guidance from Vaddakekara, a small races and religions. The press, including
to hold on to his heritage. Another pusali, Kerala-style wooden temple was built the television, gave substantial coverage. Of
Marguerite Perian, wanted to participate in preceding night with volunteers working till course, there was lavish food-Iaddus and
the revival of Diwali rituals, but he first had 2:00AM. Eighteen bamboo poles were raised other Indian sweets prepared by M;ohanans
to learn Tamil, because his ancestors had with multicolored "OM" flags along with a wife and volunteers, vegetarian meals pre-
forgotte)l how to speak it. More influential special flag flying Lakshmi (which was also pared by the Taj Mahal and Maharajah
impetus came from a Kerala engineer, Mr. specially delivered from Trinidad). Monty restaurants and rotis served by an
Mohanan Vaddakekara, who ' was sent to La~smi puja was performed in the after- Inman family according to their great .
Guadeloupe in 1992 by the European com- noon, and many people bought diyas to illu- grandmother's recipe. f>. very successful
pany he works for. In 1996, Vaddakekara is- minate the arel1a. The religious ceremony table of books on Indian culture and fudian
a
sued a directive to the Guadeloupe Indian was followed by cultural Jete. The Mayor music gave attendees a chance to learn
community, unequivocally declaring, "This performed the ritual lighting of the' kuttuvi- more-and there were fireworks! It was the
is the year we must celebrate Diwali!" That laku, standing oil lamp, and gave an insight- biggest Diwali ever on this small island.
year, they celebrated in St Franc;ois, a sea- ful talk on the value of Diwali for all Guade- Even so, the ambitious and motivated
side resort town whose mayor, Mr. Ernest loupeans. She described Diwali as an Vaddakekara sees this..as just the fledgling
Moutoussamy, is an Indian and which is occasion for rejoicing and celebrating the beginnings of the recently awakened Hindu
home to a significant Indi~ population. ,virtues of tolerance and cooperation. She community. He rela\es, "Last year, we built
Some 400 people gathered for the festival. commended the Indian community for their a simple altar with banana trees. This year,
ButFthere was a hitch. Ifi the fmal prepa- high values and active role in society The the Deities were housed in wood. In ten
rations they realized they had no diyas, the Mayor was presented with many gitt-s, in- years," he foretells, "we'll have gold! With
small clay lamps that are critical to any fes- cluding a compact disc of Indian music, Ma- the blessings of the Gods and Goddesses,
tival oflights. Like a Hindu Olympic'torch, hatma;Gandhis autobiography and'an Indi- how can this not come true?" ~
diyas darted over from Trinidad via Feder- an scarf by two too-cute, sari-clad girls. She By SRARAD SARA}, Guadeloup e
al Express, arriving just in time. . finally thrilled the audience when she re- JEAN-SAMUEL SAHA!, PO BOX 747, POINTE A PITRE CEDEX,
GUADELOUPE 97172 FRANCE. www.outremer.coml-shamdl
Enthusiasm and.wherewithal fructified in vealed that her daughter's fiance is Indian,
FEBRUARY, 1998 H I'NDUISM TODAY 27
INSIGHT
Dharmic Differences
Buddhism sprung from the Hindu heart and heartland, then pioneered its
own distinct vision. Now, 2,500 years later, how similar is Buddhas Way?
. SIA' S TWO SPIRITUAL TITANS, HINDUISM AND
, Buddhism, have exerted profound influence
. on the planet and its people since their be-
ginnings. They are unique in offering imper-
ative moral direction alongside esoteric knowledge of
the yogas leading to transcendent states of conscious-
ness and ultimately to Liberation. Taken together,
Buddhist and Hindu adherents and enthusiasts would
roughly account for one-quarter of the entire world
population. Both religions have spread from the same
soil, India, to countries far and wide. Buddhism es-
pecially has settled abroad, while its once powerful
presence in India has dwindled to fewer than five
million adherents (.5 percent of the population). De-
spite significant similarities and lasting philosophical
affinities, profound and undeniable differences re-
main between them, differences that sincere seekers
of either tradition must eventually cognize, under-
stand and resolve to agree or disagree with, thus es-
sentially choosing one religion or the other. This fea-
ture is in three parts. First, New Delhi's doyan of
Dharma, Ram Swarup, offers a thought-provoking
overview of Hindu-Buddhist kinships and boldly
proposes how the Buddha can be "explained" in a
Hindu context. Second, New Mexico's Vamadeva Shas-
tri eloquently calls for a deeper understanding among
Western seekers who cling to misconceptions about
both of these great rivers of righteousness. Lastly, nine
essential beliefs of both traditions are presented.
By RAM SWARUP, NEW DELHI
UDnmSM IS RETURNING HOME TO INOlA AFTER A LONG EX-
ile of a thousand years. Religious tolerance of the average Hin-
du partly explains the warm reception. But a more important
reason is the fact that Buddha and Buddhism form an intimate
part of Hindu consciousness. Buddha was a Hindu, and Buddhism is
Hindu in its origin and development, art and architecture, iconogra-
phy, language, many of its beliefs, psychology, names, nomenclature,
religious vows and spiritual disciplines. Hinduism is not all Buddhism,
but Buddhism forms part of the ethos which is essentially Hindu.
28 HIND U ISM TODAY FEBRUARY, 1998
Buddhas transcendence is the highlight and essence of his teach-
ings and the justification of his claim to be a great world teacher and
guide. Similarly, Buddha's compassion was not merely secular or
even humanistic. Rather, it was a deep and loving concern of the
"Enlightened One" for worldly creatures caught in the wheel of ex-
istence-birth, disease, decay, old age, death. The peace he taught
was the Upanishadic "peace beyond understanding," not merely
civic and political truce amongst men and nations. The joy he taught
was the joy of emancipation from the web of repeated births.
To understand the relationship' of Buddhism with Hinduism is to
understand the deepest questions relating to spiritual theology as well
as a whole gamut of yogic practices and spiritual disciplines. Howev-
er, this relationship has been clouded, misunderstood and its intima-
cy minimized for two reasons. One reason is Buddha's silence over
such fundamental questions as Brahman, God and soul, questions
which occupy the center of interest in the Upanishadic literature.
The other reason is Buddha's individual nuances and emphases.
These nuances are not lacking in the Upanishads, but there they form
only a part of a larger whole and therefore do not create the same
one-sided impression of escapism and the painfulness of existence.
Nirvana: painting inside a temple at Sarnath, India, depicting Bud-
dha's enli.ghtenment there and the forces he vanqUished to reach it
But was Buddha just an anomaly? Or was he a mighty representa-
tive, a leader of a well-authenticated spiritual tradition such as is so
highly developed in the Upanishads and confirmed by great teachers
and seers of ancient times? Thus posed, the question is not difficult
to answer. His spiritual experience could not be random, arbitrary
and personal. It must have been of a character universal and neces-
sary, and there is reason to believe that his spiritual experience was
wholly in the Vedantic tradition. Buddha's spiritual experience of en-
lightenment confirms and closely agrees with the Upanishadic teach-
ing regarding the nature of the Ultimate Reality. He belonged to the
Upanishadic heritage, and he cannot be understood in any other
sense. The attempt to understand him in isolation, divorced 'from that
tradition which he confirmed, enriched and represented, has only
led to misunderstanding and distortion of his teachings. He himself
claimed no originality, only to have "Seen an ancient way; followed an
ancient road." What Buddha experienced was the vision celebrated
in the Upanishads that the world of man divorced from Godhead, the
phenomenal world conceived independently of the transcendental
principle, is nothing; it is an illusion, maya, an imposition, a house of
cards, a castle of sand. But the nature of Buddhist Nothingness
should not b e misunderstood. In fact, there is nothing peculiarly
Buddhist about this Nothingness. It is the process of self-noughting
enjoined by all mystical religions and yogic disciplines. For going into
spiritual regions above, it is necessary to pass through the doors of
Nothingness. This is why an arhat has been defined as one in whom
all outflows, all desires, all sense-life have ceased.
In Buddhism, as in Vedanta, self-abnegation was to precede tran-
scendental experience. Not only in the self-noughting of the phe-
nomenal but also in the characterization of the transcendental, Bud-
dha follows the Upanishads. The nihilistic rendering by which
Buddhism is known today is caused by his future followers like Na-
gasena, but there is nothing in the teachings of the Master himself
to support this negativism. Nirvana was described as a state in
which there is "neither old age, nor fear, nor disease, nor birth, nor
death, nor anxiety." This is virtually the language of the Vedanta, the
"That" of the Upanishads, declared to be imperishable, deathless,
free, unborn, self-existent and formless by the Isa Upanishad. This
is called Nirvana by Buddha and Brahman by Vedanta.
Still, there are differences to be accounted for. As one studies the
early Buddhist literature, one encounters a certain atmosphere of
dryness, of narrow and laborious self-culture, of strenuousness. One
misses the atmosphere of effortlessness, fullness, ease and self-aban-
donment which one comes across, say, in reading Chaitanya, Mira,
the Alvar saints and the other devotional figures of Hinduism. In
Buddhism one is particularly struck by the omission of any reference
to God or soul, those mighty facts of spiritual experience which fig-
ure so much in the Upanishads, the Gita, the Mahabharata and in the
religious consciousness of the country in general Other differences of
nuances and emphases generally relate to the misery and transitori-
ness of this life. These are why a reading of Hindu and Buddhist lit-
eratures leaves two distinctly different impressions on the mind.
But let us not stress the differences too far. As we have seen, there
is an important tradition of the Vedanta which is very much akin to
the life-denying trends in Buddhism. Similarly, there are many
schools of Buddhist philosophy and Buddhist methods of sadhana
which are akin to the more affirmative tradition of Hinduism. In
these schools one does not pass into a void or Sunya effected through
negation of all thought-forms or thought-complexes and through de-
tachment from the world. Buddhism in these developments is no
longer dry or flat, but rich and even luxuriant, though these power-
ful developments in Buddhism are not found in the earliest records
and are not agreed upon by all schools.
Probably, in its world excursion, Buddhism followed the trail of
Hinduism. It went where Hinduism was already known and honored.
There it made a permanent niche in the affections of the people and
destroyed nothing. Nourished by their psyche, it acquired a new
wealth and became thoroughly indigenous. It was not governed by a
distant mother-church. Instead, it drew its sustenance from the soil of
its adoption. This prevented it from becoming the handmaid of im-
perialism, exploited from afar. Its center and authority was always lo-
cal. It thus became the genuine voice of the people who lived by it.
Recapturing their lost identity, regaining their sense of the divine
and transcendent and uniting into a mighty force of living spiritual-
ity, let Hinduism and Buddhism, the two sister-religions, come for-
ward and offer their healing message to a troubled world. In the ab-
sense of this message, inferior ideologies and life-philosophies are
having a field day and are doing inlmense damage to humanity.
FEB RUAR Y, 1998 HI N DUISM TODA Y 29
Yoga and Buddhism
By VAMADEVA SHASTRI (DAVID FRAWLEY), NEW MEXICO
T IS NOT SURPRISING THAT MANY OF US BORN IN THE WEST,
particularly after an initial exposure, are apt to regard Yoga and
Buddhism as more or less the same. The differences that have
existed between the two systems historically are less obvious to
us than their commonalities. However, the tendency to fmd com-
monality between these two great spiritual traditions is not limited
to the West. Swami Vivekananda, the fIrst great fIgure to bring yoga
to the West, examined the Buddhist Mahayana scriptures (sutras)
and found much similarity between their key teachings and those
of Vedanta. In recent years, with the influx of Tibetan refugees, in-
cluding the Dalai Lama, into India since the Chinese occupation of
Tibet, there has been a new dialogue between the two traditions
that is bringing about greater respect between them.
Various syncretic Hindu-Buddhist teachings have existed through
history. Buddha himself was born a Hindu and some scholars have
argued that Buddhism as a religion apart from Hinduism did not
arise until long after the Buddha had passed away. A Siva-Buddha
teaching existed in Indonesia in medieval times. Buddha became
accepted as an avatar of Vishnu during the period when Buddhism
was still flourishing in India, and many Hindus still consider that we
live in the age of the Buddha-avatar. Most Hindus accept Buddha,
even if they do not accept all Buddhist teachings.
However such syncretic trends did not exclude disagreements and
debates between the two traditions, which were quite common his-
torically. Nor did they ever succeed in fully uniting them. Their tra-
ditions and lineages remain separate to the present day. Generally, the
Hindu Yoga tradition sought to absorb Buddhism into itself by rein-
terpreting Buddha in a more Hindu light. Buddhism, however, strove
to maintain its separate identity. Most Hindu and Buddhist teachers,
including those of the Yoga school of Hinduism, found it necessary to
discriminate their doctrines, particularly on subtle levels of practice
and insight. Hence, while we can honor the connections between
these two systems, we cannot overlook their differences.
The Yoga Tradition: By Yoga here we mean primarily the classical
Yoga system as set forth by Patanjali in the Yoga Sutras. However,
Patanjali was not the inventor of Yoga, as many people in the West
are inclined to believe, but only a compiler of the teaching at a later
period. Classical Yoga was always part of the greater Hindu Vedic
tradition. It clearly deals with the nature of the soul, God and immor-
tality, which are the main topics of religion throughout the world. Its
main concern is religious and by no means merely exercise or health.
The Buddhist schools, of which there are four in classical Indian
philosophy, though they shared many ideas with Vedic spirituality,
like karma and rebirth, did not accept the authority of the Vedas
and rejected a number of key Vedic principles. All Buddhist schools
employ meditation, but some add more specillc yogic practices, like
pranayama and mantra. Such systems may be called Buddhist yoga
by modern writers. However, yoga as a term is lacking in early Bud-
dhist texts, particularly of the Theravadin type, and becomes promi-
nent mainly in the Buddhist tantric tradition that developed later,
particularly as practiced in Tibet.
The Buddhist Mahayana tradition, particularly in its tantric forms,
uses breathing exercises, mantras, visualizations and deities, much
like the Yoga tradition. The Theravadin tradition has less in common
with Yoga, though it does use similar meditation and concentration
methods. It generally rejects devotional worship and the use of
deities such as occurs in yogic paths. In fact, it could be argued that
Tibetan Buddhism, with its mantras, deities and yogic teachings, is
closer to Hinduism in its teachings than to such Buddhist schools.
Buddhism grew up in a cultural cauldron of Hinduism. For this
r'rason, Indian and Tibetan Buddhism have included ayuroedic
medicine, Hindu astrology, Sanskrit, the same rules of iconography,
the same forms of temple worship and other common factors. A
number of Hindu Gods and Goddesses, like Ganesha and Sarasvati,
appear in the Buddhist tradition. Some fIgures, like the Goddess
Tara, appear in both. Yet, as Buddhism moved to other countries,
many of these connections were either lost or their basis forgotten.
Nepal has remained one region of the Indian subcontinent in which
both these religions have continued. In this regard Nepalese Hindus
and Buddhists respect one another but seldom combine the teach-
ings of these two different religions by way of their actual practices.
They tend to follow one tradition or the other, but seldom both.
In the Yoga Sutras, only three sutras out of two hundred deal with
asana, yogic postures. The great majority deal with meditation, its
theory and results. Unfortunately, however, yoga today is most known
for its asana tradition-the most popular, visible and outward form
of the system. Buddhism, by comparison, is known as a tradition of
meditation, as in the more popular forms of Buddhist meditation like
Zen and Vipassana. Many people who have studied yoga in the West
look to Buddhist teachings for meditation practices, not realizing that
there are yogic and Vedantic forms of meditation which are tradi-
tionally not only part of the yogic system but its core teaching!
Yoga aIlld Buddhism are both meditation traditions devised to help
us transcend karma and rebirth and realize the truth of conscious-
ness. They see the suffering and impermanence inherent in all
birth-animal, human or Godly-and seek to alleviate it through de-
veloping a higher awareness. Both emphasize the need to dissolve the
ego, the sense of me and mine, and return to the original reality that
is not limited by the separate self Both traditions emphasize enlight-
enment or inner illumination to be realized through meditation.
Both systems recognize dharma, the principle of truth or natural
law, as the basic law of the universe we must come to understand.
Buddhism defmes itself as Buddha Dharma or the dharma of the
enlightened ones, which is seen as a tradition transcending time or
place. Yoga defInes itself as part of the Hindu tradition called
Sanatana Dharma, the universal or eternal dharma, which is not de-
fined according to any particular teacher or tradition.
Dlverge:nce: The main differences between the two systems are
over their cosmic view and way of practice. Vedic systems are built
upon fundamental principles like the Self (Atman), the Creator (Ish-
vara) and Godhead (Brahman). Buddhism rejects all such ontologi-
cal principles as mere creations of the mind itself Apart from such
philosophical differences, both systems share the same basic ethical
values, like nonviolence, truthfulness, nonattachment and nonstealing.
The vows that Buddhist monks take and those that monks and sadhus
take in the yoga tradition are the same, as are those of the Jains.
Vedanta defInes the Absolute as a metaphysical principle, Being-
consciousness-bliss, Satchidananda or Brahman, in which there is
perfect peace and liberation. [Though some would say that
Satchidananda is saguna brahman and the transcendent absolute is
nirguna brahamanJ. Buddhism does recognize an Absolute which
is non-dual and beyond all birth and death, however, Buddhism
generally does not allow it any defInition and regards it as a void. It
is sometimes called the Dharmakaya, or body of dharma, though
Sanskrit Buddhist texts never call it Brahman.
Buddhism generally rejects the Self (Atma or Purusha) of yoga-
Vedanta and emphasizes the non-Self (anatman). It says that there is
no Self in anything and therefore that the Self is merely a fIction of
the mind. Whatever we point out as the Self, the Buddhists state, is
merely some impression, thought or feeling, but no such homoge-
nous entity like a Self can be found anywhere. Even so, a number of
Buddhist traditions, particularly traditions outside of India, like the
Chan and Zen of China, have used terms like "Self-mind, one's orig-
inal natUJre, the original nature of consciousness" or "one's original
face," which are similar to the Self of Vedanta. But by and large,
Buddhism has tended to lump the Self of Vedanta as another form of
the ego or the misconception that there is a Self
In contrast, the yoga-Vedanta tradition emphasizes Self-realization,
or the realization of our true nature. Yoga-Vedanta discriminates be-
tween the Self, which is our true nature as consciousness, and the ego
(ahamkara), which is the false identillcation of our true nature with
the mind-body complex. The Atman of Vedanta is not the ego but is
the enlightened awareness which transcends time, form and space.
Is there a GodP The Yoga tradition is based upon a recognition of,
respect for and devotion to God or the creator, preserver and de-
stroyer of the universe. One of its main principles is that of surrender
to God (Ishvara-pranidhana), which is said to be the most direct route
to Self-Realization. This is perhaps the main point of difference be-
tween Yoga and Buddhism. Buddhism rejects God (Ishvara) or a cos-
mic lord and creator. It sees no need for any creator and considers that
living beings arise through karma alone. Yoga emphasizes devotion
and surrender to God as one of the main spiritual paths, bhakti yoga,
through which we open our hearts to God and surrender to the divine
will. As Buddhism does not recognize God, devotion to God does not
appear. That is why we don't fmd any signifIcant tradition of great
devotees and singers of divine love in Buddhism like Chaitanya, Ra-
makrishna, Tulsidas or Mirabai in the Hindu tradition. Buddhism
does recognize devotion to the Buddha. However, devotion to great
teachers does not quite strike the human heart with the same signif-
icance as devotion to the Divine Father and Mother of the universe.
If we equate the One Mind of the Buddhists with the One Self of
Vedanta, make Buddha and God the same, give the Buddha the pow-
er of creation of the universe and make other such correlations, both
traditions could be synthesized. However, prominent Buddhist lead-
ers have yet to make such statements. Until they do, we cannot dismiss
such differences as unnecessary, but must respect them. Ifyou believe
not only in karma and rebirth but also the existence of God or the
Creator, you would be a Hindu, not a Buddhist in your views.
It is crucial that such meditation traditions as Yoga and Buddhism
form a common front in light of the needs of this materialistic age.
Their common values of protecting the Earth, nonviolence, recogni-
tion of the law of karma, and the practice of meditation are perhaps
the crucial voice to deliver us out of our present crisis.
Left to right: Monks and lamas at the week-long summer festival at
Chongra in the Derge district of eastern Tibet; a Buddhist thangka
painting of the Hindu deity, Ganesha; Dai Pagoda, Xishaung Banna,
Thailand; Buddhist monks at the Sakya center; Dehra Dun, India

ssayin~Basic
Veneration: Buddhist rrwnks worship before the massive brick stupa at Deer Park in Samath, India, the site of the Buddha's first serrrwn
Buddhism
BUDDHISTS BELIEVE THAT THE SUPREME
is completely transcendent and can be
described as Sunya, a void or state of
nonbeing.
BUDDHISTS BELIEVE IN THE FOUR noble
truths: 1. that suffering exists;
2. that desire is the cause of suffering;
3. that suffering may be ended by the
annihilation of desire; 4. that to end desire
one must follow the Eight-Fold Path.
BUDDHISTS BELIEVE IN THE EIGHT-FOLD
path of right belief, right aims, right
speech, right actions, right occupation,
right endeavor, right mindfulness and right
meditation.
Hinduism
HINDUS BELIEVE IN A ONE ,
all-pervasive supreme being who is both
immanent and transcendent, both Creator
and Unmanifest Reality.
HINDUS BELIEVE IN THE DIVINITY OF
the Vedas, the worlds most ancient scrip-
ture, and venerate the Agamas as equally
revealed. These primordial hymns are
God's word and the bedrock of Sanatana
Dharma, the eternal religion which has
neither beginning nor end
HINDUS BELIEVE IN KARMA,
the law of cause and effect by which each
individual creates his own destiny by his
thoughts, words and deeds.
32 HINDUISM TODAY FEBRUARY, 1998
BUDDHISTS BELIEVE IN DHARMA
(the way), karma (cause and effect),
reincarnation, the sanga (brotherhood of
seekers) and the passage on earth as an
opportunity to end the cycle of birth and
death.
BUDDHISTS BELIEVE THAT LIFE'S AIM IS
to end suffering through the annihilation
of individual existence and absorption into
Niroana, the Real.
BUDDHISTS BELIEVE IN THE
"Middle Path," living moderately, avoiding
extremes of luxury and asceticism.
HINDUS BELIEVE THAT THE SOUL
reincarnates, evolving through many births
until all karmas have been resolved, and
rrwksha, spiritual knowledge and liberation
from the cycle of rebirth, is attained. Not a
single soul will be eternally deprived of
this destiny.
HINDUS BELIEVE THAT THE tINIVERSE
undergoes endless cycles of creation,
preservation and dissolution.
HINDUS BELIEVE THAT DIVINE BEINGS EXIST
in unseen worlds and that temple worship,
rituals, sacraments as well as personal
devotionals create a communion with
these devas and Gods.
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BUDDHISTS BELIEVE IN THE GREATNESS
of self-giving love and compassion toward
all creatures that live, for these contain
merit exceeding the giving of offerings to
the Gods.
BUDDHISTS BELIEVE THAT MAN' S TRUE
nature is divine and eternal, yet his
individuality is subject to the change that
affects all forms and is therefore transient,
dissolving at liberation into Niroana.
HINDUS BELIEVE THAT A SPIRITUALLY
awakened master, or satguru, is essential
to know the Transcendent Absolute, as are
personal discipline, good conduct,
purification, pilgrimage, self-inquiry and
meditation.
HINDUS BELIEVE THAT ALL LIFE IS
sacred, to be loved and revered, and
therefore practice ahimsa, "noninjury."
HINDUS BELIEVE THAT NO PARTICULAR
religion teaches the only way to salvation
above all others, but that all genuine
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BOOKS hance blood circulation and to essary energy waste and entanglements be-
expel toxins from the body. "Dis- tween the sexes. He also gives instructions

flubbed Wrong by Life? eases do not "go near one who

massages his feet before sleeping,
just as snakes do not approach ea-
gles," one ancient text says. It is
Johari advocates daily ~assage and a 'non-toxic diet also a rejuvenator, giving relax-
ation ahd purifying the mind.
Massage, Johari writes, is the
fIrst frieno one has from the time
of birth. Babies are massaged be-
ginning six days after birth. Why
so young? Because babies cannot
move their bodies much. Mas-
sage increases their circulation,
preventing dehydration and skin
cracking, and their bodies grow
quicker, with strong, resilient
skin. Johari explained to HIN-
DUISM TODAY that "Massage for
baby girls prevents facial hair. I
noticed that women in the West
have to shave. But women in In-
dia do not, because they were
massaged from an early age. I
feel afraid to see some Western
womens' faces with so much
hair." Other countries also mas-
sage their babies, including Iran,
Bhutan, Burma and Thailand.
Growing children learn to mas-
sage elders, and upon marriage,
massage continues as a daily rou-
to the massager how to raise his energy by
breathing patterns; the massager should vi-
sualize himself as a servant of the Divine,
transferring energy into the receiver.
A chapter on "practical guidance"-from
beauty massage to the therapeutic massages
for specifIc ailments-teaches how to relax
one's hands, work with the rhythm of one's
own heartbeat, how to approach thtl recipi-
ent's ,body, kneading joints and muscles 'a nd
how to use oil. Use of tobacco, alcbhol, meat,
fIsh, eggs or any nonvegetarian food should
be avoided by those seeking a beautiful
countenance, according to the section on
beauty massage. Johari said he can identify
a meat-eater while massaging him. "He
smells bad. One who eats foods like vegeta-
bles, fnnts and nuts and has pure thoughts,
smells like sandlewood." Milk for Murugan: Priest directs ladies G,frrying decorated pots of milk to the sanctum as
Not to be forgotten are animals. "Espe- offerings for Lord Murugan at His new temple in Montreal, Quebec, Canada
cially cats and dogs," says Johari. 'l\nd 'cows
love to have the flap of ~ under their neck QUEBEC .
massaged." He notes guidelines for massag-
ing animals are codifIed in Ayurvedic texts.
Can real benefIts only come from a pro-
fessional? "Professionals can help," says Jo-
Securing Canadian Roots
hari,"'but not too much, because they have
to massage so many people that they get
tired. But if I massage you and you massage
Lankan
, Hindus transplant their religion far north
me and we don't massage others, then we
can spend more time massaging each other. HE SAlVA MISSION OF QUEBEC BE- Poorana Thiyagaraja Kurukkal of Trinco-

Masseur: Harish Johari chatting with HINDUISM TODAY at his publisher'S home in Vernwnt, USA
tine for the couple-.,healing and
reducing stress. It is a cleanser for
tlJ.e body, which is bombarded
with air pollution, impure foods
KED FOR HIS FAVORITE ANECDOTE desctibes in his new book, Ayurvedic Mas- grown with pesticides and the stress of fast-
Especially if the wife is massaging the hus-
band, then he is lucky. It is better than any-
one else could give. I am quite fortunate in
this regard. At home, if I go and lie down, I
automatieally receive a massage from my
1 gan in 1984 with a dozen devotees malee, Sri Lanka, performed the blessing of
meeting in borrowed space at local the land in 1992. A few months later a huge
temples. They were among the Tamil tree-planting ceremony was attended by
Hindu refugees who flooded
out of Sri Lanka following
more than 1,000 devotees,

I
government officials and
about massage, Harish Johari related sage (available in six languages), how inte- paced living. When as~ed how busy people wife, without me even asking her!" communal riots in 1983. The guests. The 7,000-square-
how one fIne morning he was walk- gral massage is to Indian life today. "You can be expected to massage for one hour People's lives often change after being subs quent prolonged civil foot cultural center complet-
ing with his friend, Andras Fricsay don't need special clinics. Family members daily, Johari replied, "Do they have a differ- massaged. Johari says that -some become war has resulted in more ed in 1995 serves as a tempo-
Kali Son, the prominent German theater ac- of all castes perform it on each other," Johari ent body from us? No. They can get sick and vegetarian because they feel better without than a hundred thousand Sri rary temple. Construction of
tor, along the bank of the river Ganga in told HINDUISM TODAY in a phone interview miss work while healing themselves. Or, they meat in their body. "I tell people the body Lankans finding refuge in the real temple, designed by
Haridwar, India. "A man from Vermont, short~ before can massage a little every day, apd not get can easily digest vegetarian food; nonvege- Canada. The dawning real- Sri Ganapati Sthapati of
nearby had a small stand of returning home to his native sick! If you can't massage for 45 minutes tarian food is diffIcult. The body spends ization that the return home Chennai and patter~ed after
oil bettles and a mat," Johari rv/yurvedic India from his yearly visit to straight, try to at least 25 minutes in the more energy digesting meat than energy it will be long or never in com- the Maviddapuram Murugan
recalls. The man didn't know ~ '"//. the USA. Indian massage is morning and 25 minutes before bed." gains frpm the meat. Meat-eating also makes ing has JIlotivated the group Temple in Lank~, will begin
English, and Andras was Jf/~assage actually already present in , In his well-crgfted book Johari gives us one cruel. Vegetarian food is less toxic. Dur- to seriously consider building in early 1999.
helpless with Hi.·ndi, but the T,adiljolljft {,,,lin,, Tuh"i4l1n J.,
America, he said, for the formulas for oils-he has acquired from s$ts, ing massage, I explain that the'toxins we are a perp1anent temple to their Devotees haven't waited .
man wanted to give Andras a 8' /"" ' J 8oJy ..J M,. I common "Swedish massage" ar.urvedic doctors and folk people in India, removing from the bodY/ come from food, favored Deity, Lord Murugan for the copstruction projects
massage. He sat on the mat, ~ migrated to Europe via Per- assuring us they may be used without fear and vegetarianism produces less toxins." (Kartikkeya, in North India). to bring to life their / tradi-
waving his arm and tapping ~ sia long ago. of harm. General body massage, for dryness, Johari has not only written an easy to fol- By 1991 hundreds of devo- tional celebrations. In 1997,
his thigh, gesturing for the .E Massage is one piece of memory, for cold and poor circulation, for low instruction book on ayurvedic massage, tees succeeded in raising 8,000 joined the August
German visitor to come. But ~ Hinduism's cpmplex mosaic women of differing ages, for hair, for excess but has included within the book specifIc CAN$135,000 toward a tem- chariot festival. Dozens per-
Andras did not understand ~ of healing traditiQ.ns, trace- body heat and for newlyweds and couples- guidelines on purity as understood and ple. A year later they located formed austerities such as
the gestures and thought the ~ able back 6,000 years to the each category has a clearly written recipe of practiced by orthodox Hindus. You will def- and purchased two acres of Chapparam: Taking Mu- piercing,.the body with small
man was challenging him to Z HAm" I OHAR! Atharva Upaveda. Even to- oils to use for maximum and safe results. ' initely want to refer to this text in learning land for CAN$450,OOO in the rugan around the temple silver spears, or rolling on the
a bout! So Andras began pre- Treatments that are a treat day, in a world vastly differ- Johari's discussion of "The Role of Vibra- and practicing massage for your family, be- ,Montreal' suburb of Dollard- grolll1d behind the chariot.
paring, telling Johari, "Tell ' ent from Vedic times, they tions in Massage" (he means energy, not vi- cause it is written with high-minded guide- des-Ormeaux. "Only faith in Lord Murugan In November, even freezing weather did not
him to hold on. I will take off my shirt fIrst." are dynamically alive, practiced by millions brators) is intuitive. Massage is a miracle of lines for the inner and miter well being of and guru's blessings encouraged the Tamils inhibit some men from braving outdoor fes-
Johari rapidly clarilled that the poor man just around the globe. Ayurveda, the "Science of touch-energy is exchanged between re- the giver and the receiver. And because we to embark on a multi-million dollar ve-n ture tivities barechested during Skanda Shasti-
wanted Andras to lie down for a massage! Life," postulates fundamental principles for ceIver and giver. Thoughts and feelings are can all use a rub now and then. _ with only $135,000 in hand," recalls one or- an example of the spirit brought to Canada
Riverside massage parlors are just one ex- the proper functioning of our bodies. Mas- transferred to the receiver's body, Johari says. With TARA KATIR in Kapaa, Hawaii ganizer; The project was blessed by'Satguru by these staunch Hindus of Sri Lanka. _
ample of how common and popular massage sage in aYUrvedie texts is exhaustively delin- In India, therefore, outside the immediate TO ORDER AYURVEDIC MASSAGE, WRITE TO: INNER TRADITIO NS , Sivaya Subramuniyaswami, publisher of By S. THIRUNADARAJAH, MONTREAL
is in. India. Johari, a seasoned practitioner eated, right down to the measurements for family, men generally massage men and DEPT. H, P.O. BOX 388, ROCHESTER, VERMONT 0 5 767 USA PHONE: HINDUISM TODAY, who is providing the ARULMIKU THIRUMURUGAN TEMPLE,
/ -215-238-4466, Web: www.gotoit.com
(and recipient) of massage from childhood, oils and pastes. Its main purpose is to en- women massage women. This avoids unnec- main temple deity in granite. 16 11 ST REGIS B OULEVARD , DOLLARD-DES-ORM EA.UX,
QUEBEC, HgB-3H7, CANADA

34 HINDUISM TODA;Y FIj:BRUARY, 1998 FEBR UARY , 199 8 H INDUISM TODA Y 35


PILGRIMAGE
Barnas story
is recited
at Sivas
Himalayan
home
High-altitude devotion: Shri Morari Bapu near base of Mount Kailas in the central Himalayas, Buddhist prayer flags flutter behind him
T WAS BAPU' S LONG-HELD WISH TO
I
recite Ramayana on the banks of
Lake Mailasarovar, beside Mount Kai-
las, where, according to the sages,
Lord Siva first narrated the sacred sto-
ry of Lord Rama's life to His consort
Parvati. I was blessed to be among 197 ya-
tris (pilgrims) in August, 1997, with
Rashtriya Sant Shr} Morari Bapu
gathered on the shores of LakE',r
Manasarovar at a lung-fatiguing
16,000 feet for the renowned reli-
giou; leader's 519th Ram Katha-
presentation of Ramayana through
song and inspired lecture. August_
15th, India's Independence Day, fell
mid-pilgrimage: It dawned cold
with the promise of sun. Fresh snow
had powdered the surrounding ...
peaks. "On this day," Bapu to~d us, ~
"o\rr nation celebrates its greatness " ~
with the world. Satya and ahims~ ~
truth and nonviolence-is the ~ ~~~~
strength of the Hindu soul or atma. Miles-high: Bapu and pilgrims approach Lake Manasarovar ations with Chinese and Tibetarr
Its influence has transformed the
world. It is the victory of the sadhus, our Meru of Hindu geography, mountain home unique group was comprised mostly of Gu-
monastic representatives of truth; that make of Lord Siva, sacred to five religions and jaratis, many of whom live in India, while
tliis country great. The road to moksha, liber- within 50 miles of the source of four of In- others joined the yatra from the US, Cana-
ation from rebirth, is through India."
"Manas-Kail'as Ram Katha" was inspired asarovar are imbued with Divinity and spir- group was eighteen years old. The most se-
by Shri Morari Bapu as a "Prayer for World ituality. Remoteness and awe-inspiring nior was seventy-three. Hindi and English
Peace." For three decades, Bapu has recited beauty protects its sanctity.
the Ramayana in sacred shrines throughout
36 HINDUISM TOD AY FE~ RUARY, 199 8
India, in dozens of countries, on land, on the permitted to visit Kailas in over forty years.
sea and:even in the air, on a chartered 747·
In charismatic style, he inspires 'devotion
and lends insight into the language and glo-
ries of the Ramayana of Tulsidas.
Kailas, the '~bode of Bliss," is the apex
around which the world revolves, the Mount
dia's major rivers. Kailas and Lake Man- da, England and Africa. The youngest in the
This was th e first large group of Hindus prevailed in conversation. The entire en-
After 1954, access was restricted due to the
China-Tibet disputes. The border was
closed in 1962. Policies were relaxed in
1982, and since then a limited number of
Hindus have been graI}ted access each year.
Bapu's month-long pilgrimage began on
July 26 in M1Jl!lbai, India. The
group of 197 yatris flew to Kath-
mandu where we remained for
three days before flying to Lhasa,
Tibet. Eleven nights were spent in
Kathmandu, Lhasa and Shigatse,
the rest traveling or at Kailas.
The expenses topped one million
US dollars, mostly covered by gen-
erous contributions of several devo-
tees of Shri Morari Bapu. The eveJit
was organized by the Indo-,British
Cultural Exchange in affiliation
wit h Sita Ram Seva Trust, UK, and
Shree Satguru Seva Foundation,
USA. It took several years of negoti-
officials to secure permission. This
were the official languages, though Gujarati
\ FEBRUARY , Igg8
tourage from Lhasa to Kailas included 100
Tibetan drivers and helpers, 60 Nepali sher-
pas and 2~5 Chinese military escorts.
Chinese regulations required each pilgrim
to ungergo extensive medical tests prior to
the arduous pilgrimage. There were. several
doctors and nurses among the yatris and a '
vehicle was outfitted as an ambulance. Spe-
cialized equipment included high mountain
tents, oxygen Qylinders, heavy-duty genera-
tors, high pressure stoves and iIIfra-red
cookEjrs. A thousand cases of mineral water
and 10,000 gallons of petrol were on hand. A
period of altitude adjustment was required,
so we remained in Lhasa for several days
before cLriving 800 miles west across the
great plateau of Tibet.
For four days we traveled along sandy and
bumpy single-track roads in 55 Toyota
Landcll}isers. Aside from a few outpost set-
tlements on the route, civilization was re-
duced to chance encounters with nomads
herding their sheep or yaks. Travel was at
times improvised, as w~en one Landcruiser
driver opted to ford a major river instead of
taking the bridge with the rest of the vehi-
cles-"TILe engine stalled midstream, and a
truck had to tow us out," reported passenger
Hasmukh Patel.
Our main camp, Kailas Puram, was situat-
ed on the banks of the sacred Lake Man-
asarovar at 16,000 feet. A satellite phone
link was available and helicopter evacuation
facilities were iIi place" Luxurious bedding
and thermal wear were provided along with
puja articles, dishes, mirrors, walking sticks,
a water purifier and carlister, to list only a
few of the gifts presented to each yatri-it
was a "five-star" trekking trip.
D ring the first three days, some mem-
bers of the group performed the parikrama
of Kailas. Arrangements had been made for
everyone to join the circumambulation, but
incidents of acute mountain sickness be-
came a concern-fifteen members had al-
ready been evacuated to lower ~levations.
Bapu aBPointed 11 representatives for the
group and cautioned only those who felt
highly motivated to proceed. I was ampng
those who chose to 'fIalk the 32 miles around
the holy mountain. I had been to all the
prominent shrines in the Himalayas, but
nothing prepared me for the high-altitude
conditioIlls where deep breathing is difficult
and even speaking requires great effort.
An old Tibetan sherpa woman led me
along the rugged path around Kailas, and at
night she slept beside me in-- the tent. We
crossed streams, balancing upon stones and
reached Dolma La Pass (above 17,000 feet)
early on the second day. It was a triumph.
Gazing upon the majestic belfuty of Siva's
throne, we celebrated with chocolate and
dried apricots. TIle rock strewn descent led
across a snow field before reaching the valley
floor. I fc)llowed th.e old mountain woman
down gentle slopes over grassy fields of deli-
cate flowers back to camp.
August 10 marked the sooth birth an-
niversary of Sant Sri Tulsi Das. The sun rose
to a cloudless sky and temperatures rose into
the 70S. There was no wind. "Tulsi Das gave
us Ram mantra (sacred word), " said Bapu.
"No saint has given so much. In the Kaliyuga
(the present Age of Darkness) Ram nam
(name) and Ram katha (recitation of Ram's
story) removes delusion and instills' devo-
Rama's camp: Morari Bapu with Indian flag
tion." Hari Ohm Patel, one of the youngest
yatris, recalls the evenings, "We loved to sit
near Bapu by his fIre and watch the moon
and hoW: it would light the whole camp.
Kailas glows at night. It was so peaceful. I re-
alized' how fortunate I was to come here."
The youngsters ~njoyed exploring the area
on the bright, moon-lit nights.
Shri Morari Bapu recently celebrated his
50th year of his life. A soft rarn began to fall
as he began the selected chaupai or verse for
this katha, "Kailas is the noblest of mountains
and very beautiful, since Siva and Parvati
,have made it their eternal home." An in-
spired orator, he quotes scriptures inter-
spersed with singing and chanting. In his
unique humor he advised those compla1ning
of sleeplessness: "Reciting the name of Ram
at nighl;<is the medicine for the body' and the
soul." He said, "Whatever name pleases you,
take it, take refuge." Bapu seldom uses Eng-
lish words, but once he said, "Pilgrimage to a
I ,
tirtha (holy place) is not a picnic."
Climate is unpredictable in Tibet, particu-
larly during August. Though extrem"e condi-
tions were expected, fine weather prevailed
with 'the occasional auspicious shower.
Every style of jogging suit, fleece-wear and
woolen kameez was sported by the partici-
pants. But after sunset, when the tempera-
tures dropped, the singular fashion was the
group-~sued navy German military moun-
tain jacket. Nepali sherpas attended to every
detail of earthly comfort. We en-
joyed. soft beds and excellent veg-
etarian food.
Three venerable swamis from ....
India graced the yatra with their
presence. A Sivalinga was in.>
stalled upon the banks of Lake
Manasarovar. Each evening, the
group gathered and sang the en-
tire Sri Ramcharitmanas-story
of Rama's life. Into the_dark, songs
of praise to Lord Siva were chant-
ed, creating a powerful prayer for
world peace. -:
Near the end of the pilgrimage,
Saroj Goel said, '~I'd return tomor-
row. To see Kailas, pure white,
shining is beyond description.
Taking a bath in Manasarovar, be-
ing away from civilization, with
no pollution, I felt close to God. It
has broadened my outlook. My
values have changed, small mat-
ters don't bother me now."
The final morning was particu-
larly cold. Frost glistened in the
grass as we gathered at dawn to
listen to BaRu's closing blessing.
"Ramayana IS more than words, it
is superconsciousness,' protected
by those who sing it, recite it and
at lake ponder its meaning." At this holi-
est shrine, so close to the home of
the Gods where four great rivers arise-Sut-
lej, Brahmaputra, Indus and KaTnali (a
Ganges tributary )-Bapu concluded his
recitation, saying, '~ttain to the heights of
Kai·las and the depths of Manasarovar."
Hasmukh Patel said ab..,smt his yatra, 'Tm
glad I went. Bapu gave me the opportunity
to see Kailas and bathe in Manasarovar.
Every day when the picture of Kailas and
. Manasarovar comes before me, I must turn
off the car radio and loudly sing the sacred
verses in praise of Kallas and Lord Siva."
The Hindu commuiiity the world over
will share in the fruij of this historic yatra.
As mutual understanding develops between
India and China, the possibility opens for
future pilgrims to reach Kailas without re-
strictions. On the return journey I heard Ti-
betan Buddhist drivers singing, "Dalai
Lama, Sita Rama ...." " _
BY SITA SHARAN, COLORADO , USA, SITA IS A FREELANCE
WRITER AND A VAIRAGI SADH VI W HO DIVIDES HER T IME
B ETWE EN THE COLORADO ROCKIES AND TH E HIMALAYAS
HINDUISM TODAY 37
 DISCOVER THE WORKS OF
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With Tantra, Ayurveda, and
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WOlvlEN OF VISION
,
.R,eclaiQiirig Sadhana:'
N(Jurisher of Health
Let us practice wholesome activities that allow
us to dance
.
within Natures cosmic rhythms
"\
BY ~RAHMACHARINI MAYA . TIWARI
y EARLY LIFE WAS FOSTERED BY WHOLESOME
N practices that preserved the good Earth-the
practices of sadhana. Before my birth, my fam-
ily moved from the sacred land of India to the
isolated land of Guyana. Because Guyana was
about one hundred years behind the technological
worl~, we were able to safeguard our ancestral"memo-
ries throUlgh·the practice ofsadhana. The/Sanskrit ety-
mology of the word sadhana comes from the single root
'sadh,' that bears ~ mult~ude of meanings. In its origi-
nal and whole sense, however, sadhana is the whole-
some activities practiced in harmony with the cyclical
rhythms of nature. By practicing these activities provid-
ed by the universe to sustain salubrious health, my fam-
ily secured our rhythmic, harmonic sonority with the
Divine. Fbr all humans, practice of sadhana is the vital
means of accessing cognitive memory-memories gath-
ered{hrough our past lives. Once our cognitive memo-
ries are awakened and oW" remembering self begins to "
function, we are able to achieve' resplendent health.
Far away from the homeland of India, my family pre-
served the practice of sadhana. The land was the
hearth of my people's ptactice. The Vedic rituals they
performed were a living recreation of the sacred, tied as they were
to the bOlmty of the Earth and the sweat of the people. As a result, survival.
our comate wisdom was maintained by the elders who kept th~se
sadhanas alive. •
In my youth, I listened to family elders tell stories of the Eruth ,
practices of my ancestors, the ancestor~ of fudia. The Vedic her-
itage of India and ~epal begins with the story q[ the ancient sages, In the practice of sadhana, we may be able to resume our human •
called rishis, who lived in Aryavarta, the sacred land of the Hi-
malayas. Here, sadhana as a practice fIrst emerged. These ancient
sages experienced the Divine in all activities, assimilated the vi-
brations OIf the Divine and transJV.uted them into their thoughts,
thereby bringing forth knowledge in the-form of sound. Their pri-
mal intention was to cognize the inflPite consciousness by com-
muning vl'ith flature's cosmic rhythms, bonding with the trees,
herbs, rivers, animals-all of life. Within each fInite form they
recognized the infInite. From there, they ascended to cognize the
absolute Divine Love found equa'lly in all things. Through their
sadhana, they sustained land, waterr wind arld fIre.
Although modern life is nearly an antithesis to the ancient land
of Aryavarta, through the practice of sadhana, each of us can be-
gin to recognize the infInite in the finite. By reordering our lives to
move witlhin the cosmic rhythms we can cognize the absolute
Divine Love found equally and wholly in all things.
.,
Twenty years ago, I redirected myself
toward living a life entwined with nature. I
was led back to the HimaIaYas. I found
myself descending from a mountain to face
the light shadows of an afternoon sun,
stretching across the forest of winter trees
adorned with ice. The iced branches accen-
tuated natures dynainic structure in fluent
movement. Each branch seemed to repli-
cate the cosmic forms,musical symbols,
horns of the reindeer, delicate tear drops,
letters of the Sanskrit alphabet, shapes of
animals, spiral of creation and the six-
pointed star of the snowflake, all brought
forth from the vibration within natur~.
Here, in the serene HUnalayan winter, I
firSt recognized that all of nature is
perpetually within sadhana. In this state of
profound personal serenity I was thrust to
the depths of my heart, where I discovered
the true nature of sadhana. Sadharia is
formed from ojas, prana and tejas. These
three primordial principles coalesce into
the cosmic templates of food, breath and
sound. This discovery, rooted in the wis-
dom of the Vedns, emerged as myobser-
vance of human life within nature
deepened. On top of that HimaIayan
mountain, my own cognition awoke to the
ways of universal sadhana.
The healing forces of sadhana work
through nature in many ways. The leaves
and bark of the trees are continually mas-
saged by the wind; the rocks and pebbles
are rubbed by the streams and rivers; the
animals are bfl.!.shed by the undergrowth
of the forests and the birds are caressed by
the wind and skies. These natural motions
are part of the universe's immense rhythms
and comprise her innate practice of sad-
hana. All forms of life, other than the hu-
man species, naturally remain in the bliss
of their Moth'ers bosom, enduring life, obeying their instincts for
• I
We are also equipped with this universal instinct, with cosmic
impulses that irretrievably bond us to the creation. We need only
redirect our life to move within the cosmic rhythms, instead of
fighting the natural order, and our universal instinct will guide us.
birthright as stewards who s~eguard all of life. Sadhana is more
than humans' mere duty to dharma.. To quote Rabindranath
Tagore, in discussion of one who practices sadhana: "The water,
does not merely cleanse our limbs, but it purifies our heart, for it
touches pur soul. The Earth does not fnerely hold our body, but it
gladdens our mind, for its contact is more that a physical contact.
It is a living presence." And when we learn to dance within the
. ' Earth's cosmic rhythms, we begin to heal from a core deep within ,
us. We experience sadhana.
BRI. MAYA TIwARI,founder of the Wise Earth Sclwol of Ayurveda,
is reviving and reintrocfucing Vedic Earth Sadhana teachings. An
established autlwr, this column for HINDUISM TODAY is based on
her newest work, Migrant Spirit: Recovering Our Ancestral Memo-
ries, to be published in the spring of 1999. Bri. Maya lives reclusive-
ly as a brahmacharini in Asheville, North Carolina, USA
FEBRUARY, 1998 HINDUISM TODAY 39
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A TEM PLE BU ILT TO LAST I . 000 YE A RS
J
or shortly thereafter. Recent examples are
the 6-4 quake which took place near Mum-
bai on September 29, 1993, the day of a lu-
nar eg.lipse, and the devastating 8.6 quake in
Kobe, Japan, on January 20, 1995, again the
day, after an eclipse.
From the astrological point of view, the
eclipse affects everyone on the planet, not
just those in its visible path. The Hindu as-
trological treatise Brihat Samhita is replete
with gloomy descriptions of what to expect
from eclipses ,~depending on the particular
part of the sky they appear in. It does offer
some hope, though, for, "If within seven
days there should be a clear shower, there .,.
will be prosperity and peace in the land,
and anything untoward due to the eclipse
will be warded off completely."
On a personal level, astrologers see the zo-
·diac sign in which the eclipse occurs as an
,.
Eclipse: A solar eclipse occurs when the moon blocks the sun's light from reaching Earth area of emphasis or possible crisis in the af-
Procession begins: Africans, Asians and Europeans gather to follow Shri Krishna in • fairs related to that house in an individual's
chariot as it leaves the Kenyatta Conference Centre in central Nairobi ASTROLOGY horoscope. Astrologer Chakrapani Ullal ex-
plains it as "an obstruction of the life forces"
KENYA
Tht~ Total Solar Eclipse of those energies governed by that house, an
impact which can be compounded by other
Riots Fail to Hinder Yatra How Hindus understand this celestial spectacle
aspects of the person's astl ology. For exam-
ple, the February 26th eclipse is occurring
in Aquarius, so if Aquarius falls in the sec-
ond house of your horoscope, it could cause
Chariot proceeds despite deadly disturbances , disruption in your financial affairs. Or, if
VERY HOTEL IN GUADELOUPE HAS to see the Sun disappear. His two court Aquarius lies in your seventh house, rela-
By PRABHA PRABHAKAR BHARDWAJ
N AUGUST
while, I also became double-minded. But I
8, 1997, A NATIONWIDE contemplated and decided, the yatra is in E been booked for months by people ea- astrologers, Hsi and Ho, failed to predict it, tionships or marriage could be debilitated.
ger to witness the coming total solar so the necessary countermeasures to make Brihat Samhita asserts expiatory cere-
eclipse which will cross the Carib- the Sun return-e.g., shooting arrows at the monies can ward off potential ' calamities
O strike in Kenya by opposition leaders the honor of God, who protects the whole
demanding constitutional reforms and world, so why should there be any fear? So,
the ousting of long-term president we carried out the plans undeterred."
Daniel arap Moi turned violent. Policeman The parade started, from the Kenyatta
Gilbert Simiyu was beaten to death at a ral- Conference Centre in central Nairobi, until
bean Sea on February 26. Other skygazers sky, beating drums and shouting-were not that would otherwise befall the person or
have made reservations 'via the Internet to
be at ground zero aboard pricey yachts to
experience the sudden darkness and drop in
temperature as the shadow of the moon falls
his family.
Many astrologers believe eclip-
ses have a dr layed impact, which
is later triggered by the move-
ly in support of the strike. Demonstrators- recently the city's tallest building. Only the directly upon them. But according to Hindu ments of the planets. B. V. Raman
mostly unemployed youth-then rampaged swamis from the temple and 15 regular astrology, you should think twice before set- advises avoiding important events,
through downtown Nairobi, the mition's cap- African devotees were there at the begin- ting sail. It may be interesting, but not in especially marriages, during cer-
ital, smashing stores and stoning hO,tel win- ning. "We were very afraid," con~essed Swa- your best interests. Our ancient seers would tain days in the six months follow-
dows. Two IIJ,ore people were killed. The fol- mi Umapati das, "but there were no unto- probably recommend jumping .overboard ing an eclipse. Those q.ays are
lowing day was to be the yearly Rath Yatra- ward incidents. In fact, it was more peaceful rather than peering through a pair of binoc- when the moon is in the same
in which the icons of Shri Krishna, Balaram than usual-no stealing of personal articles ulars at- the disappearing sun (even with nakshatra (constellation-sata-
and Subradhra were to be paraded through like handbags, for example." As the day went suitable filters). Traditional advice is to be bhisha) as during the eclipse.
the city streets. But most of the Asian com- on, the crowd that followed the chariot ~ept immersed in a river and chanting during an So, should you book a rock in
munity, which is predominately Hindu, was gr;owing as peace returned to the city. Men eclipse to mitigate .the negative effects, be- the nearest rive)", instead of a suite
cause mantras performed in water have on a cruise ~hip? Not because
hiding behind closed doors, and markets and women, children and grandparentS,
were shut. Most thought the event would-or Africans, Asians and Europeans sang and more power. But nowadays some ask, "Isn't Eclipse cruise: Ship route will intercept eclipse path you're superstitious, of course,
this all superstition?" . I but because you don't believe in
should-be canceled. Asians-descendants danced through the streets in one rhythm to
of laborers brought to East. Africa by the the "Hare "Krishna" mantra. Sweets were The word eclipse in itself has foreboding performed. Yet, the sun returned quite on taking chances. It's up to you. Many who
British a century ago to work 0tl the rail- distributed to 15,000 people along the route, indications, coming from the Greek ekleip- its own, casting royal doubt upon the useful- have experienced a total eclipse of the Sun
roads-number about 70,000 out of Kenya's while nearly 1,500 took a Jull meal at the sis, meaning "failure to appear." A solar ness of Hs( and Ho. Both were sUlllffiarily can attest to the very ~ impact it has upon
total population of'25 million. temple complex upon completion of the'
Yet, as August 9 dawned, Krishna's tower- Rath Yatra.
eclipse occurs when the Moon comes exact- executed by the Imperial army. To this day, the conscious mind, which seems to become
1y in line between the Sun tind Earth, ob- , in many areas loud noises are made to chase temporarily unhinged. Astrologically, the
ing chariot prepared to leave on schedule All 450 ISKCON temples worldwide ob- scuring or eclipsing the light of the Sun from the moon away during an eclipse. impact depends upon your own chart.
from its home at ISKCON's Sri Sri Radha serve the annual Rath Yatra festival, follow- an area on the planet. Some Rig Veda hymns Eclipses have a known correlation with an Remedies are possible, especially through
Bankebihari Mandir. "Because of the events ing,the tradition of Jagannath Puri temple in refer to eclipses, which figure later promi- increase in earthquakes. Researchers"spec- intense sadhana, spiritual effort, but few
of August 8, people were very afraid, espe- Onssa, India, as instructed by ISKCON nently in the Mahabharata. Certainly in the ulate that the stronger gravitational force people these days have the time or will to
cially the Asian community," temple chair- founder, A.G Bhaktivedanta Prabhupada. a
absence of knowledge, an eclipse is terri- generated by the combined tidal force of the really employ them. At least we can rest as-
man SwaIDi Umapati Das told HINDUISM The festival usually takes place near the be- fying event. On~ of the earliest recorded Sun and Moon pulling along the same axis sured the Sun will return on schedule-our
TODAY. "I received many calls to postpone ginning of August, with the date set by each eclipses was in 2136 BeE. The Chinese Im- disturbs the crust of the Earth and sets the astronomers not wanting to risk the fate of
the Rath Yatra procession, and for a little temple for its local observance. -- perial Emperor Chung K'ang was horrified stage for earthquakes to occur immediately Hsi and Ho in ancient China. __
F EBR UARY, 1998 Hf'NDUIS M TODAY 45
\ \ ~.i'·· .~~~~~~lI1l11l11l11~~lI1~lI1l11l11~lI1~~~1
HEALING
Minu~ the Hellflre; ,
Br1mstone Is"(;ssential
Organic sulfur must be maintained in our
body to .provide flexibility and combat disease
BY. DEVANANDA TANDAVAN, M.D .
RIMSTONE, THE LEGEN-
B dary yellow substance that
burns with malodorous
fury, is very toxic to hu-
mans in its inorganic form. It is
better known as sulfur, which is
a nonmetal mineral that b-ehaves
somewhat the same as oxygen in
its chemical reactions. It is also
reputed to hav!;) cleansing prop-
erties. In its organic form it is
one of the essential elements of the body. It
is not in any way similar in reaction to the
inorganic sulfides, sulfites and sulfates to
which many people are allergic; in the or-
ganic form there is no allergy. This sub-
stance has been somewhat ignored by
nutritionists even though it is essential. Our
bodies contain a great deal of this organic
sulfur. It is found within the muscles and
brain tissues, the hair, skin and bones.
There is now availSlble a pure crystalline
substance called MSM, methyl sulfonyl
methane. It may be derived from DMSO-
a naturally occurring compound. MSM
occurs naturally in the following foods:
plants, meats, fish, dairy products, cabbage,
broccoli, cauliflower, and other crucifer
vegetables. Garlic is a good source. Since
MSM is soluble in water, most of that found
in our foods is either dissipated as steam or
thrown out with the water. Incidentally,
this cooking water is a great source of nu-
trients to be added to stews aJ)d soups. It is
eAsy to see that the vegetarian, and espe-
cially the vegan, is likely to be deficient in
this essential substance.
MSM links with amino acids and vita-
mins to assure that "new" cells are viable
and able to perform their function. These
sulfur amino acids are essential ,and the
body cannot fabricate them witt out the
presence of organic sulfur. Without enough
sulfur, the body tends to become more
rigid, less flexible, which is part of the "ag-
ing".process, Sulfur helps to regulate tissue
46 HINDUISM TODAY F E"BRUARY , 1998
breathing and maintain a bal-
ance between acid and alkaline
properties of the body. Perhaps
its most important role is in
carbohydrate metabolism, nec-
essary for hypoglycemic states
(low level of glucose in the
blood) and diabetic conditions.
Organic sulfur acts as an an-
tioxidant and so aids in having
a strong immune system and
defense against invaders, Patients who are
hypersensitive to various drugs notice that
if MSM is taken along with the drugs, hy-
persensjtivity is decreased or eliminated.
There are no apparent drug interactions
with MSM, and no toxic data is obtainable
since it is water soluble and excreted in the
urine if not utilized.
Clinically, such conditions as allergies,
hyperacidity, hypersensitivity to drugs,
chronic constipation, chronic fatigue,
chronic bronchitis and pulmonar,y (lung)
dysfunction, parasitic infestation, deafness
(due to fibrosis) , glaucoma (eye disease)
and also cataracts have shown elimination
or improve~ent after adding MSM as a
dietary supplement. Present studies are
being done on the effect that MSM may
have on macular (skin) degeneration. Many
skin conditions as well as joint stiffness and
aches do well with this supplementation~
There are no known toxic reactions to
the addition of MSM to the diet. It is avail-
able in capsules, crystalline form, ointment
and in solutions for eyes and ear ' Suggest-
ed daily dose, as a supplement, is 500-2000
mg per day. It must be taken daily as it is
used by the body right away or excreted.
DR. TANDAVAN, 77, retired nuclearphysi-
cian and hospital staff preSident, lives in ,
Chicago, where he specializes in alternative
healing arts, Visit his home page at the
HINDUISM TODAY website,
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~47
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Prayga Avatar's Birthday Celebration
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E-Mail: krsnacultr@aol.com
~~~~~~~~~~~~~~~~~~~~~~~~~~?
BRIEflY,,,
A EUIj.PPEAN COMMISSION for Humal} Right's
unanimous decision on November 7.may
result in ending corporal punishment of
children in Europe, even by thei: parents.
In an apIJeal by a 1z-year-old British boy
caned by his stepfather, the commission
ruled the boy's punishment was "d$ad-
ing".pnd had violated Article 3 of the Elffo-
pean COllvention on Human Rights-that
no one shall be subjected to torture, inhu-
man or degrading treatment or punish-
ment. The decision, when formally con-
fIrmed by the European Court, will not
outlaw all corporal punishment, but it will
make legal beating by parents much more
rare, ana it will virtually ban caning in
schools. .
ACCESS TO AMARNATH CAVE will be much
easier next year if the J;munu and Kashmir
government opens the Baltal route from
Srinagar. Instead of trekking 46 km at
heights up to 14,000 feet, pilgrims will be
able to drive to within seven kilometers of
the h:oly site. Security considerations in this
war-torn region m9-Y yet thwart the plan.
KERALA'S COMMUNIST GOVERNMENT has tak-
en over the Sivagiri Math and affIliated in-
stitutions after a decade-long dispute over
the mona.stery's management.[HINDUISM
TODAY, J;m. 1997]. Supporters of thi,s cen-
tral institution of Narayaha Guru (1856-
19Z8) had thought matters settled in 1995
when state Rolice forceably took the place-
. , frorrf supporters of Swami Saswatheekanan-
da and installed Swami Prakashananda as
the president of the trust. Swami Pra-
kashananda
blames political
intrigue on the
part of his prede-
cessor tpr the lat-
est move. Not
only do tlle
math's control
and fmances Sivagiri Mutt, Kerala
come under the
government, but the sannyasin monks at-
tached to the monastery have even been
asked to turn any gifts of cash or kind re-
ceived o¥er to the government offIce.
HINDUS IN MARYLAND, near tht$ US capital,
were blessed by the visit of Sri Sl1gunendra
. TheeP1:ha Swamiji, 35. He is abbot of Sri
Putige Math, one of the eight famed monas-
teries of Udupi, Kerala, founded by the
,.
great dualist philosopher, Madhvachatya; •
700 years ago. SUgundendra has held the
post since 1974, when at age 1z ~ he was se-
,
, ?
CLOCKWISE ~.nOM TOP: COREL, NEPAL ROYAL P~ACE ,
lected from among 500 candidates. His visit
was reported in some detail by the famed
Washington Post newspaper.
THE WORLDWIDE FUND for Nature's 'Alliance
for Religion and Conservation" is an at-
tempt by the WWF " largest shoemakers, has ordered its staff to
to enlist the help of
religious organiza-
tions in projects of
ecological restoration.
WWF India is espe-
6ally pleased with its
cooperative project
in Vrindavan, India,
birthplace of Lord
Krishna, to restore
the area's forests.
They are working Vrindaban tree
•
to duplicate this ef-
fort across -India. Address: Worldwide FUnd
for Nature, Avenue du Mont Blac, 1196
Gland, Switzerland.
OTHER RELIGIONS, :rOO, are taking a serious
interest in ecology. Ecumenical, Patriarch
Bartholomew I, spiritual leader ef 300 mil-
lion Eastern Orthodox Christians, has
made the environment a "spiritual and
moral issue" and excessive pollution almost
a formal sin. He has promised to have 1,000
"green priests" especially trained in ecolog-
ical concerns by the year 2000.
DELHI'S BJP GOVERNMENT is making yoga
and naturopathy a compulsory school sub-
. ject. Dr. Murli Manohar Joshi said at an O~­
tober function promoting drugless thera-
pies, ''A majority of the diseases like cancer,
diabetes and ulcers are caused by stress,
which is nothing but a negative state of
mind. An equilibrium can be estabfished
only through yoga and traditional remedies
prescrilfed by ayurveda."
AMERICA IS REACTING to 30 years of easy di-
vorce laws. Some states are creating
·"covenant marri~ges" which are much
harder to end. Those seeking divoI"6es un-
der them must fIrst undergo counseling and
long waiting periods. Recent research is
demonstratmg the long-lasting damage to
chil<dren caused by divorce. Catholic and
, Episcopa'l churches in Louisiana, where the
fIrst such law was created, are considering
giving church weddings only for coup!.es
who enter into a covenaht marriage. .
FIRST R' WAS THE "SITA garbage company."
Now it i? "Vishnu sandals" and "Krishna
boots" that ha'(e British Hindus up in arms.
MADHU RAJ
FEBRUAR Y ,
"
""
The Hindu Religious and Cultural Society
in Ifeicester took umbrage at the shoe
name because "to assooiate footwear and
leather with our Gods causes huge offense
and insult," said Mahesh Prasher, the soci-
ety's secretary. Clarks, one of the country's
cover up the I\ame of the shoes, which ap-
pears only on the boxes. In 1992, a French
garbage company had to remove its initi"als,
SITA, from the side of their trucks as a re-
sult of similar protests.
.1
"GOD LIVED WITH THEM" is the latest produc-
tion of Swami Chetanananda of the Vedan-
·ta Society of st. Louis. This prolifIc author
engagingly tells the story in detailed narra-
tive form of sixteen of Sri Ramakrislina's
monastic disciples. One learns of their
training under Ramakrishna and, after his
passing, the challenges and t£iumphs under
Swami Vivekananda. This is a companion
volume to his earlier They' Lived with God
0)1 28 lay disciples of Ramakrishna. Ad-
dress: 205 South Skinker Boulevard, Saint
Louis, Missouri 63105 USA.
KING BIRENDRA OF NEPAL attended an Octo-
ber meeting of more than 100,000 persons
at an all-India Hindu conference in Harid-
war. The three-day event was jointly spon-
sored by Sri Shankaracharya Jayendra
Saraswati, the
World Hindu Fed-
eration of Nepal
and the Vishwa
Hindu Parishad. It
was the fIrst time
the king had come
to India to attend a
Hindu religious
meeting. In his
speech, he called
for the "protec-
tion of the Hindu Nepal's King Birendra
way of life" and /
for Hindus to integrate traditional valGes
into the reality of present-day life. Dele-
gates unanimously condemned the Tehri
Dam project on the Ganges river.
SMOG-CHOKED MUMBAljJESIDENTS will bless
Honda Motor Company and its new super-
clean gasoline engin~. Honda claims it is so
clean the emissions from the tailpipe can
be less polluted than the surrounding air.
The remarkable engine is relatively easy to
build and relies upon a powerful computer
to control combustion timin~. Production is
expected in two years, and could herald
welcome relief to polluted cities worldwide.
199 8 HINDUI8M TODAY 49

MINISTER.S MESSAGE
Don't H'ide from Our •
Roots~the Vedas
Accept and proclaim Indias Hindu s'Qbstratum,
while still allowing all faiths to flourish
• and genuine modesty.
BY SWAMI S·H I V APR E MAN AND
L HINDUS HAVE A MORAL AND SPIRITUAL OBLIGA-
I
tion to remind themselves of their cultural heritage
in the Vedas and be proud of it, while rising above
sectarian narrow-mindedness. Being in the West
for the past thirty-six years, I am more and more
aware of this deficiency li!ll0ng many of those who are born
in the Hindu tradition, and specifically so at all levels of the
Indian diplomatic corps.
Mter independence, in 1947, the Indian government's poli-
cy became bi~ed in favor of a half-baked, distorted form of
secularism, when just the sense of being a Hindu became
something to be reticent about among the third-rate imita-
tion of Westernized intelligentsia. It still persists. There can-
not be a more secular nation than Britain or the Urrited States. Yet,
the British are not ashamed to call themselves a Christian nation,
where many other faiths flourish in liberty-the Queen still being
the defender of the Anglican faith. Americans are not ashamed of
their Biblical heritage, while many other faiths thrive within -its
fold. They are not ashamed to print and emboss on their currency
the motto, "In God We Trust."
No other faith is more tolerant of other faiths than Hinduism.
Even before the incursion of Islams conquering violence in North-
west India, in the S3uthwest Islam was welcomed as the religion of
Arab traders. In the first century of this common era, Christianity
found its place in Southeast India, long before the onset of Catholi-
cism and the violent impact of the Portuguese. Desperate for its .
survival and .to hold back the onrushing tides of a totally alien,
iconoclastic culture, Hinduism raised its sectarian walls and slid
into decadence with the passing of the centuries. It is, thus, time
to remind ourselves of our roots.
The Vedas are the earliest spiritual literature in history. They
have greatly influenced the Hindu view of life. The word is de-
rived from the root vid, to knOw. Knowledge has two sides, 1) em-
pirical and 2) the pertinence of the material reality, with an
hlfinite possibility of widening understanding. Hinduism's basis is
to regard the world as a stage on.:which human beings act out a
morality play, the purpose of which is to overcome suffering and
be happy, happiness being the innate nature of the spirit (anandaY
embodied in an inadequate vehicle, living in an imperfect world.
Freedom of the soul from material bondage is the spiritual goal,
and its merger in the transcendental spint (Brahman) the common
destiny. This freedom is attainea through devotion to one's inner
spirit (atman or God), knowledge of the various truths of existence
and by leading a life of self-discipline and self-improvement.
Life suffers when it is led by the blind force of impulse's and
mundane desires. The purpose of religion is to understand, edu~
50 HI!"DUISM TOD.AY FEBRUARY, 1998
-
cate and sublimate them. This is done by
the cultivation of a moral sense and its ap-
plication in daily life thr6ugh practicing the
following spiritual ideals: 1) Purity of heart,
or that which is free from hate, malice,
resentment, vengeance, avarice, wickedness
and imputing bad motives to others; 2)
Unselfish love, spontaneous compassion and
kindness to and consideration of others,
with matching deedS; 3) Integrity of feeling
or depth of sentiment-rather than senti-
mentalism-of thinking, of expression
through speech and action, and honesty to
oneself and to others; 4) Sublimation of
passions and worldly desires; 5) Purifica-
!ion of the ego toward'humility of spirit
A Vedanta represents the essence of Hin-
duism. As the word implies, it is the culmi-
nation or conclusion (anta) of the Vedic
teachings, consisting of the Upanishads.
More than a thousand years before the
common era, Krishna Dvaipayana Vyasa
interpreted them in his Brah1TULS'Utras and,
in the name of Sri Krishna, in the
Bhagavad Gita. In the history of civiliza-
tion, no other teachings have expressed
such a positive, unifying spirit of reconcilia-
tion. By the vision of monism, making God
a transcendental, all-pervading spirit-
rather than a singular, all-important and the
only valid deity, as in monotheism-it took
away the inherent sting of intolerance and iconoclasm. Judaism,
Christianity and Islam have a lot to learn from it, as all religions
should learn from one another the best in each other.
Tlie imm nsely broad vision of V~danta is expressed in the fol-
lowing ways. Brahman or the Supreme Being is not a deity or a
substance than can be confmed within a conceptual image, but is
an immanent spiritual presence in creation, wlille being transcen-
dental. Even though God cannot be defmed, the human spirit can
relate to the indefmable through spiritual ideals qualified by the
adjectives, to rise above qualification: infInite, to expand them con-
stantly; eternal, to provide the security of permanency; universal,
to have the relevancy among all, irrespective of religious,or cultural
backgrounds; and transcendental, in order to realize them better.
The mantra sha vasyam idam satvain in the Isha Upanishad, that
"all is pervaded by the infInite spirit," created for the first time in
the human consciousness a sense of sanctity for all forms of life,
not only for humankind, and not merely confined to one's own •
tribes, but respect for animals and nature as well. The three
monotheistic reli~ons-Judaism, Christianity and Islam-uphold
God as the transcendental creator, but the Brahman of Ve~ta,
while being transcendental and unaffected, is also immanent in
the universe. ' questions, ranging from 'What is the ultimate goal of earthly life?' to 'How
;
SWAMI SHIVAPREMANANDA, 72, was private secretary to Swami
"Sivananda, taught Yoga-Vedanta in Rishikesh and now directs large
centers in South America-namely Argentina, Uruguay and Chile.
Intternt'l Conference on Ancient India Maharishi University of Management
,
In Los Angeles, California, USA Founded in 1971 by Maharishi Mahesh Yogi.
August 7 to 9, 1998 • Accreditation: North Central Association of Colleges and
THE WORLD ASSOCIATION FOR VEDIC STUDIES, INC. (WAVES)
invites academics and scholars to their second biennial inter-
national conference:
Schools • Graduate and undergraduate programs in a broad
range of disciplines, including pre-med, computer science,
electronic engineering and Maharishi Vedic Medicine
• Students learn to engage the managing intelligence of Nature
NEW PERSPECTIVES ON VEDIC & ANCIENT INDIAN CIVILIZATION for success in their professional and personal life • Food is all-
Sponsored by California State University, Northridge, CA. vegetarian • Campus is drug-free, crime-free and alcohol-free
• Financial aid is available • For a free video:
CALL FOR PAPERS
Office of Admissions, Maharishi University of Management
Papers may be submitted on archaeology, anthropology,
history, social sciences, language, literature, linguistics,
Fairfield, IA 52557 USA
Tel 800-369-6480 • www.mum.edu
science/technology, ayurvedalhealth, martial arts, Hindu
scriptures, contemporary works and issues, philosophy, ethics,
practices, agriculture, ecology, etc.
Several symposia are being planned. Self-Unfoldment
Registration: single, US$75; two in a family $125; students $20.
You are welcome to send your registration payment along with By Swami Chinmayananda.
'ii
the title of your paper if you are presenting one. Contact: "Success should be your habit," says
Swami in Self-Unfoldment, a guided
• Shiva G. Bajpai, 670 Wildomar St., Pacific Palissades, CA manual for personality development,
90272,818-677-3551, fax: 818-677-3614, sbajpai@csun.edu success in action, and steps to spiri-
• Bhu Dev Sharma, 6300 Ackel St #265, Metairie, LA 70003, tual growth.• US$12 plus $3.75 postg.
504,-483-7463, fax: 504-485-7928, bsharma@mail.xula.edu Tel: 888-CMW-READ or 215-396-0390
• Deen B. Chandora, 770-939-5172, fax: 770-414-5341
• Robert Goldman, sseas@violet.berkeleyedu http://www.chinmayaorglpublications
• Subhash Kak, 504-766-4273, fax: 504-388-5200 Chinmaya Publications
kak@ee.lsu.edu 560 Bridgetown Pike
• Klaus Klostermaier, 204-269-6258, fax: 204-275-5781 Langhorne, PA 19053 USA
CC~The Best Overview
ofHinduism
AvaHable in English Todar'~ Napra Review
The new) 5 th edition of Dancing with Siva
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Anyone with a spiritual inclination will enjoy the crystal-clear teachings
presented in Dancing with Siva, Hinduism's Contemporary Catechism,
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vision of the Divine in its endless richness and variety: philosophical,
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107 Kaholalele Rd· Kapaa, Hawaii 96746-9304 USA . Tel: 800-890-1008, ext. 238 or 808-822-3152, ext. 238
Fax: 808-822-4351 • books@hindu.org . www.HinduismToday.kauai.hi.us
51
 ----------~----------------- - - --_.- ----~ - - - - .---
R ECENT D ONO R S

Hindu Businessmen's Association Trust Mohana Sundari Gunasegaran $76.94 Kumaren Nataraja $9.08
AdiAlahan $41.00 Aran Sambandar $135.00 Ramsamy Natarajan $18.04
VelAlahan $120.00 Loganatha Shivam $500.00 Devarajen Selen Samoo $45.56
Paramaseeven Canagasaby $9.07 Palaka Shivam $500.00 Dohadeva Samugam $95.00
MISSION STATEMENT Vel Mahalingum $11.35 Sivaneswaran Sockanathan $78.00 Total $394.05
Vishwanaden Moorooven $4.53 Peshala Dikel $10.00 Kumbhavalai Ganesha Temple Endowment
Sivakurnaren Mardemootoo $9.52 Vayudeva Dikel $1177.94 Ananda Sivanesan $16.66
Hindu Heritage Endowment is a publicly supported, charitable organization'recognized as tax Manogaran Mardemootoo $62.78 Mohana Sundari Gunasegaran $71.99 Total $16.66
- • I
Easvan Param $75.39 Edwin Hawk $2,944.36
Loving Ganesha Distribution Fund
exempf by the IRS on April 22, 1994. Its ~employer ID !lumber is 99-0308924. FOJJndeg by Satguru DevaRajan $682.23 Gunasekaran Kandasamy $104.36
, Total $1,015.87 Umah Rani Palanisamy $92.45 Eric Mitchell
Total
$10.00
$10.00
Padmini Samuthiran $378.20
Sivaya Subramuniyaswami, its philanthropic mission is to 'provide secure, professionally man- Hindu Orphanage Fund
Total $6,157.24 Malaysian Hindu Youth Educational Fund
, , . Peshala Dikel
Gunasekaran Kandasamy
$15.00
$28.67 Kauai Aadheenam Annual Archana Jeyasreedharan $40.00
aged financial support for institutions and religious leaders of all lineages of Sanatana Dharma. Ramakumar & Sailaja Kosuru $20.00 Yajataceyon Caremben $0.89 Total $40.00
Francine Martin $11.00 Sukanta Caremben $0.89 Mathavasi Medical Fund
Bhavani Param $2.05 Gopiladeva Doorgiat $1.35 Matthew Wiecwrk $20.00
FE~RU~~Y DONOR PROFILE Alex Ruberto $15.00 Saroja Devi Doorgiat
Vanadeva Doorgiat
$4.96
$0.90
Gowri Nadason $30.00
Ramesh Sivanathan $1.26 Total $50.00
Saraswathy Sivanathan $6.93 Arnouda Koothan $0.45
Manager and pari: owner of a dynamic and growing lumber and GokulaVani $15.00 Egilen Koothan $0.45
Mathavasi 'fravel Fund
Saravan Koothan $0.45 Erasenthiran Poonjolai $75.00
building supplies company in Vail, Colorado (USA), Vel Alahan has Matthew Wieczork $30.00
Souda Koothan $0.45 Total $75.00
Total $144.91
always been happy to share the fullness which has come into his fami- Hinduism Today Distribution Fund Bharuni Mahesan $1.37 Nallai Aadheenam Orphanage Fund
Bhaveshan Moorghen $0.91 Thilakavathy Sunder $5,000.00
ly's life. Together, he and his wife have~shown the generous pioneer Soondiren Arnasalon $28.33 Shanda Kumaran Moorghen $0.91 Total $5,000.00
Vijayam Arnasalon $26.06 Kamaladevi Mootoosawmy $0.91
spirit of the mountains by working hard fOl over a decade to help start Starr Barrie-Hull $150.00 Yuvamanee Mootoosawmy $0.91
Saiva Agamas Trust
Dustin Baumann $90.00 Matthew Wiecwrk $10.00
a Hindu temple in the Denver metro region. In 1986 Vel asked close Ravindra Doorgiat $40.13
Dhanya Nadesan $16.71
Total $10.00
Selven Nellatamby $4.51
friends in the Colorado Indian Hindu community for a ceremony to Toshadeva Lynam Guhan $274.36 Pakion Vedee Raday $18.22 Sri Sarada Sevashrama Orphanage Fund
Chitravelloo Gunasegaran $126.18 Ruben Raday $0.46 Thilakavathy Sunder $5,000.00
formalize his conversion to Hinduism. The community enthusiastical- Arnravaddee Kownden $27.20
Aran Sambandar $225.00 Total $5,000.00
Kartikeyen Manick $45.40
ly responded by flying in a priest and making all of the arrangements Ganesha Mathialagan $83.03
Kevin Pillay Samoo $6.83 Sri Subramuniya Kottam Fund
Govinden Sanjeevee $15.00 Andrew Schoenbaum $10.00
for the namakarana (name-giving) ceremony, formalizing the Hindu Jayaluxmee Moothoo $27.05 Hemavalli Sivalingam $0.97 Total $10.00
Kamala Mootoosamy $16.68 Kanta Ruban Sivalingam $0.97
names which Vel and his wife, Valli, had legally adopted. Since then, Vel has helped to start sever- Chandran Param $85.00 Rohini Sivalingam $0.97 Tbank You Gurudeva Fund
Sahanadevi Param $58.00
al endowment funds with Hindu Heritage ~l\dowment and gives freely to this and other charita- Kanthasamy Pillaiyar $330.00
Nandi Devi Sivanathan $3.15 Vayudeva (David) Dikel
Ravi Peruman
$32.83
$20.00
Potriyan Sivanathan $3.15
ble causes. If you visit the mountains of Colorado, be sure to look up Vel in his new store. Logadassen Raday $45.56 Lutchmeee Subramanien $0.91 Gayatri Rajan $51.00
Balan Rajan $151.27 Sivamalar Thuraisingarn $0.64 Total $103.83
Ramsamy Pillay Samoo $77.44 Siven Veerasarny $60.00 Tirumular Sannidhi Preservation Trust
Priya Devi Utchanah $10.00
FUND OF THE MONTH GokulaVani $70.00
Total $373.29 Shyarnadeva Dandapani $25.00
KauaiAadheenam Monastic Endowment Total $25.00
Tamarra Westgate $20.00
Each year, HINDuiSM TODAY honors one Hindu saint for l}is selfless work in helping to spread the Hinduism Today $1,030.72 Vinaya Alahan $125.00 Tirunavakkarasu Nayanar Gurukula Fund
Total $2,812.41 Anonymous $50.00 Vel Alahan $10.00
timeless wisdom of Sanatana Dharma. The saint Iraivan Temple Endowment
Gunasekaran Kandasamy $28.67 Paramaseeven Canagasaby $13.60
Sivan Murrugappa Naicken $22.70 Ananda Sivanesan $33.32
and his or her work is featured in HINDUISM Starr Barrie-Hull $88.00
Total $56.92
TODAY and he or she receives a bronze plaque We especially thank those young children who gave a small amount, Total Recent Contrib. US$21,295.18
and an hO{lorarium (currently US$l,008) . .since tithing from their allowance each month, creating positive patterns early in life. Total Endowment Funds US$2,243,065.630
the inception of this Hindu Renaissance
Award, those who have been honored are:
Swami Paramananda Bharati (1990), Swami INVESTMENT MANAGERS AND CONSULTANTS: Franklin Management Inc.; First Hawaiian Bank,
Chid~nanda Saraswati (1991 )). Swami Chin- Trust & Investment Division; Brandes Investment Partners, Inc.; Pacific Century Trust (Bank of
mayananda (1992), Mata Amritanandamayi Hawaii); Alvin G. Buchignani, Esq., attorney; and Nathan palani, CPA. HPIE is a member of the
(1993), Swami Satchidananda (1994), Council on Foundations, an association of 1,500 foundations which interprets relevant law, inter-
Pramukhswami Maharaj (1995), and Satya Sai national and domestic, and gccounting, management and investment principles.
Baba, (1996) and 'Sri Chinmoy (1997).
Hopefully this fund will grow in siz;e -to one I WANT TO PARTICIPATE. WHERE SHOULD I SEND MY DONATION? You can send your gift to
day equal or even surpass sueh' generous contributions to the growth of humanity as the Nobel an existing fund, create a new endowment or request information through the address below.
P~ace Prize. After all, who can oHer more to the peace of mankind than those who help individu- Credit card gifts may be made directly by E-mail. Or, use the HHE tear-out card in this magazine.
als find. peace within their own hearts and minds? to join our family of benefactors who are Strengthening Hinduism Worldwide. Thank you.

A PROFESSIONAL'S PERSPECfIVE: "It is better for you to do a few hours of HINDU HERITAGE ENDOWMENT
/
estate p1annin'g during your lifetime than to lose 37 to 55% ofyour estate tp KAUAI'S HINDU MONASTERY
the IRS tax collector. The law (through proper planning) allows you to legally 107 Kaholalele Road
avoid t~xes, deduct your charitable contributions and shelter your estate in Kapaa, Hawaii, 96746-9304 USA
many different ways. Why do you have to throwaway your familY's inheri- Tel: (800) 890-1008, Ext. 222
tance?" Niraj P. Baxi of NPB Estate Planning, San Francisco, 1-800-686-8436. Outside US: (808) 822-31§2, Ext. 222
Fax: (808) 822-4351
E-mail: hhe@l)indu.org
As a public'service, HHE occasionally will offer the opinions of various finandal planners. However, it ~ndorses neither these advisors nor their
counsel, and recommends that all individuals seek professional advice (rom several sources before making unportant long-term deCiSIOns. www.hindu.org/hhe/
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MISSIONARIES
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