pg 01-2 cover OND02 § 7/29/02 5:35 PM Page 1

US
October/November/December, 2002 $5.95

Affirming Sanatana Dharma and Recording the Modern History of a Billion-Strong Global Religion in Renaissance

India Moves Toward

Nonviolent Schooling COVER: A young man from a Parmath Niketan school in India, where teachers are determined to end corporal punishment;
(above) Hundreds of young women greet Didi, the daughter and succcesor to Sri Pandurang Shastri Athavale, in Los Angeles
October/November/December, 2002 • Hindu Year 5104
Chitrabhanu, the Year of Varied Splendors

www.gurudeva.org
I N T E R N AT I O N A L
People: Harvard Scholar Sarah Caldwell Is Formally
Feature Story: Mapping Our Future, Ten Megatrends Initiated into Saivism by a High Priest 55
Assess Modern Hindu Religion and Culture 18 Youth: Templeton Prize Winner and Spiritual Leader
Goddesses: Saraswati, Who Came to Japan with Bud- Athavale Inspires American Youth 56
dhism, is Now that Nation’s Foremost Goddess 28 Books: Check Out the Most Comprehensive,
Education: How a Few Schools in India Are Working Big Footprint Coffee-Table Book on Elephants 64
to Abolish Corporal Punishment of Students 30 Culture: Chewing the Savory Betel Leaf 66
Teaching: Teachers Need to Give Respect to Students
if They Want to Get Respect as Teachers 38
Bangladesh: One Man Cajoles the Government to OPINION
Renovate His Family’s Ancestral Village Temple 39 In My Opinion: K. Thuruvan Discloses the Problems
Transition: The First Lady of Yoga, Mataji Indra and Concerns of Malaysian Hindus 9
Devi, Passes Away at Age 102 52 Publisher’s Desk: Mystical Reflections on the Aftermath
Education: Young Girls from Pune, India, Receive of Ayodhya and the Creation of Shrines 10
Their Upanayana, the Sacred Thread Ceremony 59 From the Vedas: Rishi Yajnavalkya Speaks of God 16
Music: The Story of Murugadas, at 83 Still South America: Vasudha Narayanan Explores How Hindus
India’s Most Enchanting Devotional Singer 60 Are Creating Sacred Spaces in the US 62
Letters 12
LIFESTYLE
Insight: The How-To’s of Managing Your Karma, DIGESTS
Conveyed in Ten Practical Principles 41 Diaspora 6 Digital Dharma 86
Religion: Young and Old Flock to the Gossai Brothers Quotes & Quips 14
in Search of Hinduism 51

Letters to the editor, subscription and editorial inquiries should be sent to Hinduism Today, 107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA.
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About the Artwork

About the Artwork
Derek Glaskin has mastered
Derek a tropical
Glaskin “primitive”
has mastered style “primitive”
a tropical that powerfully
style and
that symbolically
powerfully andconveys
symbolically conveys
cultural and mystical meanings.
cultural He first
and mystical covers the
meanings. Hecanvas with sacred
first covers words
the canvas andsacred
with symbols,
words then
and symbols, then
paints over that using
paintsenamels.
over thatThe
usingpaintings
enamels.include Hindu Gods,
The paintings Polynesian
include Hindu Gods,peoples and the peoples and the
Polynesian
watchful Hawaiian guardian
watchful owl, amakua.
Hawaiian The
guardian owl, amakua.
blue and yellow
The tribal petroglyphs,
blue and based
yellow tribal on rock based on rock
petroglyphs, Bringing India’s Holiness
Bringing to Holiness
India’s the Westto the West
carvings made by ancientmade
carvings Kauaians, depictKauaians,
by ancient rainbows,depict
sailingrainbows,
vessels, rivers,
sailingbirds, flowers,
vessels, rivers,families
birds, flowers, families Iraivan Temple, being
Iraivanbuilt in Hawaii,
Temple, being isbuilt
depicted by is depicted by
in Hawaii,
and ancestors. Temple founder Temple
and ancestors. Satguru founder
Sivaya Subramuniyaswami appears in all three
Satguru Sivaya Subramuniyaswami worksin(one
appears all three works (one artist Derek Glaskin.
artistOriginally from Australia,
Derek Glaskin. OriginallyDerek
from Australia, Derek
appears inside). appears
Derek described how Lord
inside). Derek Murugan
described howcameLordtoMurugan
him in acame
visiontoduring
him inthea vision
63-day exe- the 63-day exe-
during was inspired by thewastemple’ s sacredness
inspired andsthe
by the temple’ Indian and the Indian
sacredness
cution of this art,cution
inwardly conveying
of this profound
art, inwardly insightsprofound
conveying which heinsights
softly included
which heinsoftly
the art. In thein the art. In the
included stone masters. It’sstone
one example
masters. of
It’screating a newofsacrali-
one example creating a new sacrali-
above work Derek captured
above the carvers’
work Derek intense
captured the focus of mind
carvers’ asfocus
intense they work
of mindon as
their stones.
they work on their stones. ty in America. Our article
ty in America. Our articlePage
has more. has 62
more. Page 62

derek glaskin
Welcome
to hinduism today’s digital edition!
am pleased to welcome you to the free digital edition of Hinduism
I Today magazine. It is the fulfillment of a vision held by my Satguru
Sivaya Subramuniyaswami, founder of Hinduism Today, to bring the
magazine’s profound Hindu teachings to the widest possible audience.
The text of each issue has long been available on the Web, right back Click links below to soar over other areas of our vast
to 1979, but without the photographs and art. Now you have here the ocean of internet resources in your web browser
entire contents of the printed edition, with all photos and art. Plus, it
is interactive—every link is live; click and you go to a web page. You participate learn explore
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Of Inspired Talks
(e-mail) Daily News Summary
 AU S T R A L I A

A Cartoon
WORLD
Outrage
It’s a Cow Parade! S ome things aren’t funny.
A cartoon printed on May 27,
2002, in the Financial Express

T he first “cow parade” was in zurich, switzerland, in

1998, and featured 800 exquisitely painted, life-size fiberglass
cows. New York followed up with 500 in 2000 (www.cowparade-
of Sydney, Australia, shows a
caricature of Lord Ganesha
with four arms standing on a
newyork.com/) and now London, Montevideo and Sydney are join- map of India. One hand juggles
ing in. The brain child of Swiss-born artist Walter Knap to foster an atomic bomb, another holds a
art programs, this unique show features the cows as rendered by bundle of dynamite sticks, a
local artists randomly placed throughout a city. Why the cow? third tosses a chicken, and the
New York’s parade organizer said, “The fourth gestures obscenely in the
cow is an animal we all love.” It’s also an direction of Pakistan. In a for-
expressive canvas for the creative artist. mal apology published on June
4, 2002, in the Express, respond-
ing to a letter of complaint from
Dr. A. Balasubramaniam of the
Hindu Council of Australia, the
editor wrote, “An illustration that
A child laborer carries unbaked bricks to a kiln near Calcutta depicted Lord Ganesha may
have caused unintended offense.
INDIA It was aimed to represent India
and the issues it is trying to jug-
Slavery Still Exists (Above) Devotees carry the CA NA DA
gle with Pakistan. The represen-
tation was not intended to dis-

A stoundingly, india has more modern-day slaves

than any other country in the world—an estimated 22 mil-
lion, nearly ten times more than the runner-up, Pakistan, (3.5
Ganesha deity in parade around
the temple. (Below) Resident
head priest Sri Subramania Iyer.
The Tamil Peace of Edmonton parage any cultural or religious
beliefs. We apologize for any
misunderstanding.” Additionally,
million), and 44 times more than the next two countries, Brazil
and China (.5 million each). This is according to a survey com-
piled by Kevin Bales, a professor of sociology, and summarized
A s so many tamils unhappily left their homes in
war-torn Sri Lanka over the past 30 years, they naturally won-
dered what the future might bring. Those who settled in Edmonton,
the editor wrote a personal let-
ter to Balasubramaniam apolo-
gizing again and promising that,
in Scientific America, April, 2002, issue. Slavery here refers pri- Canada, found peace in Lord Ganesha. In 1978 a small community as editor, he would ensure “there
marily to bonded labor, a system by which a person is knowingly of 25 Tamil families began worshiping a small Ganesha icon. In would be no repeat of such an
or unknowingly committed to often dehumanizing ownership by 1985 their numbers grew, and they bought land for a temple. Today, unfortunate incident.” According
a “master” due to debt frequently incurred not by the person but the Maha Ganapati Temple, which officially opened on July 7, 2000, to Balasubramaniam, this is not
by someone in his family sometimes going back generations. is a huge, thriving spiritual center. An eleven-day festival culminat- the first time that the Fairfax
Also still common is outright sale, especially of girls to brothels. ing on June 18, 2002, celebrated its second anniversary in style. press has insulted Hindus.
America, if you’re wondering, has 100,000 to 150,000 slaves.
(Below) The parading Ganesha USA
“Holy Cow” by Vincent Longo, in New is welcomed back at the temple
York; (inset) “Picowsso” by Tony Nogueira with flame and food offering Body Blessed
INDONESIA B ody bistro is trying
hard to make ancient

Unexpected ayurvedic medicines look new

and modern. Their line in-
cludes cleansers, moisturizers,
Celebration facial elixirs, eye care and
handmade soap accompanied

Imain
ndonesian hindus carried giant
effigies symbolizing evil through the
streets of Jakarta on April 12,
by instructions on what to use
according to one’s dosha, meta-
bolic type, in the ayurvedic sys-
2002. The “demons” were later burned tem. Bistro (www.bodybistro.
in ceremony during the annual Hindu com) boasts that its packaging
ritual called Nyepi (silent day). During “adheres to Vastu Shastra—In-
Nyepi, local Hindus retreat from daily dian feng shui—with coloring
activities and modern technologies. It is representing each product’s
significant that Indonesia’s minority dosha. The products are blessed Body Bistro’s recyclable bottles
Hindus so freely celebrate in a Muslim with Hindu chants to provide eschew sharp edges for optimum
In a ceremony symbolizing the vanquishing of evil, “demons” are paraded and burned in ritual country. clarity of mind and spirit.” energy flow

clockwise from top left: reuters/jayanta shaw, courtesy three left photos: mayooran selvaraj. right: courtesy body bistro
6 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r 2002 workman publishing, reuters/dadang tri october/november/december, 2002 h i n d u i s m t o d ay 7
 pg 08
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7/29/02
8 3:37 PM Page 8 pg 09 TURN help OND02 pg
§ 09 TURN help
8/10/02 OND02
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8/10/02
9 11:31 AM Page 9

BALI BALI IN MY OPINION

IN MY OPINION
Losing Bali’s Beaches Losing Bali’s Beaches
T suppressed when formerT
he practice
he practice of seaside hinduism

in the
in the 1990s allowing investors to develop
of seaside
in bali
Balisuppressed
governor I.when former
B. Oka
1990s allowing
hinduism in bali was seriously
was seriously
issuedBali
investors
tourist facilities
governor I. B. Oka issued a decree
a decree
to man-
and develop tourist facilities and man-
� Cry
� Cry for Helpfor Help
age the coastal areas in frontage the coastal
of their areasThe
properties. in front of their
decree properties. The decree shifted
shifted
the function of beaches fromthe thefunction
social andof religious
beaches fromdomainthetosocial
re- and religious domain to re- Facing
Facing conversion, conversion,
poverty poverty
and suicide and suicide in Mala
in Malaysia
stricted
stricted business facilities. Since then,business
parts offacilities. Sincehave
the coastline then, parts of the coastline have
been closed to the public. This beenhasclosed
made to the public.
Hindu This
religious andhas made Hindu religious and cultur-
cultur- K . T H U RU VA N K . T H U RU VA N
al practices
al practices that are traditionally performedthatonarethe
traditionally performed on the seashore diffi-
seashore diffi- H I N DU
H I N DU R E NA I S SA NCE T E ARM
E NA I S SA NCE T E A M
cult.have
cult. For centuries, the Balinese For centuries,
consideredthe theBalinese have considered the sea sanctified.
sea sanctified.
Its very waters are revered asItsholy
very waters
and usedare revered as holy
in purification and used in purification rituals
rituals HINDUISM TODAY was founded H January
INDUISM 5,T1979,
ODAY was foundedn my January
country 5, 1979,
of n my country of that Christian prayers saved that Christian prayers s
for home and temple. Duringfor home and
festivals, temple.
devotees Duringofferings
carrying festivals, devotees carrying offerings by SatguruItSivaya
by Satguru Sivaya Subramuniyaswami. is a Subramuniyaswami.
Malaysia, the 1.2 It million
is a Malaysia, the 1.2 million them. The doctors cure the pa- them. The doctors cure
parade to the shore and worship paradethe to
seathe
asshore
God. and
Beforeworship the sea as God. Before the 1960s,
the 1960s, nonprofit educational activity nonprofit educational activity
of Himalayan Hindusof Himalayan
that live here com- Hindus that live here com-tients, but the Christians taketients, but the Christia
great stretches of beach in Baligreat
werestretches
unknownof beach in Bali Now,
to outsiders. were unknown to outsiders. Now, Academy1.To
Academy with the following purposes: withfos-
the following purposes:
prise 7.6 percent
1.To offos-the totalprise 7.6 percent of the totalthe credit. Again, there is a the credit. Again, there
outsiders control many of them. outsiders control many of them. ter Hindu solidarity as a unity ter Hindu solidarity
in diversity as a unityHindu
population. in diversity
temples out-population. Hindu temples out-need for Hindus helping Hin- need for Hindus helpin
among all sects and lineages; 2. among all sects
To inform andand number
lineages;all
2. To inform
of the and and
mosques number all of the mosques anddus through better educationdus in through better edu
inspire Hindus worldwide andinspire peopleHindus
interest-worldwide and churches
Christian people interest- Christian churches put together,
put together, local temples. I am on the look- local temples. I am on t

k . t h u r u va n
k . t h u r u va n
The Leaders
World Council of Religious World Council of Religious
makes plans Leaders makes plans in Bangkok
in Bangkok ed in Hinduism; 3. To dispeled in Hinduism;
myths, To dispel
illusions 3. even thoughmyths, illusions
Malaysia even though Malaysia is an Is- out for these Christian extrem-
is an Is- out for these Christian
and misinformation about Hinduism;and misinformation
4. To pro- aboutlamic Hinduism;
country. Yet,4. To pro- tem-
these lamic country. Yet, these tem- ists and counteract their efforts ists and counteract the
tect, preserve and promote the sacred Vedas
tect, preserve and promote the sacred Vedas
ILAND THAILAND ples could be doing much more ples could be doing much moreby explaining the Hindu point by explaining the Hind
and theand
and the Hindu religion; 5. To nurture Hindu
mon- religion; 5. To nurture and mon-
orld Council World TalksCouncilPeace Talks Peace itor the ongoing spiritual Hindu
6. To publish a resource for Hindu
itor renaissance;
6. To leaders
publishand
in providing service, assistance
the ongoing spiritual Hindu renaissance;
and for
a resource education to the local
Hindu leaders
in providing service, assistanceof view to helpless Hindu pa-of view to helpless Hin
and education to the
and Hindus. localwhile
tients offering them vibuthi
Hindus. tients (holy offering them vibuthi
whileash

nd TacklesAnd Poverty Tackles Poverty educators who promote Sanatana educators

Dharma. who Very few Malaysian
promote Sanatana Dharma. Join
Join Hindu Very
templesfew Malaysian
con- Hindu
sanctified temples
in a con-
Hindu temple).sanctified
It is in
curiousa Hindu temple). It is
this seva
this seva by sending letters, clippings, by sending
reports duct religious
on letters, clippings,classes ductspiritual
reportsoronprovide religious classes or provide
to note spiritual
the total to note
absence of these the total absence of these “
“curing
events and encouraging othersevents and encouraging
to subscribe. discourses knowledgeablediscourses
others tobysubscribe. by knowledgeable
teachers, pun- Christians”teachers, pun-
in the ward Christians”
for the terminallyinill.the ward for the term

M
ore than 100 leaders ofore thethan
gathered
gathered in Bangkok, Thailand,
100 leaders
world’s
from June
theLeaders.
World Council of Religious World Council
religions
in Bangkok,
12 through
of Religious
The event
of the world’s religions
Thailand,
14 for from June 12 through 14 for
Leaders.
was a direct out- The event was a direct out-
Founder: Satguru Sivaya
Founder: Satguru Sivaya Subramuniyaswami programs
dits oreffective
dits or swamis. Fewer still provide
to help the poor, the
Subramuniyaswami
the sick.Veylanswami
Publisher: Satguru Bodhinatha
Publisher: Satguru Bodhinatha Veylanswami There is absolutely no
swamis. FewerThe
programs
needy and
stillthird

thecounselling,
provide
to help the
have
effective
problem
poor,
sick. There is absolutely
encountered
counselling
Thetothird
is conversion
the needythis
nosessions
problem
Islam.

counselling,
I is conversion t

with Hindus
haveinencountered
andfirst hand my
counselling
who con-
this first hand in
sessions with Hindus w
of the Millennium World come of the
Peace Millennium
Summit Worldand
of Religious Peace Summit of Religious and Spiri-
Spiri- and most
Editor-in-Chief: Paramacharya
Editor-in-Chief: Paramacharya Palaniswami of the temple managers
Palaniswami and mostknow vert to
of the temple Islam to know
managers marry a Muslim vertgirl
to Islam
or boyto marry a Muslim gir
Leaders held in New York tualatLeaders
the UnitedheldNations
in NewinYork
August,
at the United Nations in August, Publisher’s Aide: Paramacharya Ceyonswami nothingCeyonswami
Publisher’s Aide: Paramacharya about any religion, much nothing Hin- any and
lessabout cannot
religion, muchget less
backHin- into Hinduism
and cannot whenget back into Hinduism
The most notable accomplishment
2000. The most of the gathering
notable was the
accomplishment of the gathering was the Deputy Editor: Acharya Kumarswami Deputy Editor: Acharya duism. As a consequence of duism.
Kumarswami all this,As the marriage
thea consequence endsthe
of all this, in divorce.theMany Hindusends in divorce. Many
marriage
tion of a charter emphasizing
formationtheofrole of religious
a charter leaders inthe role of religious leaders in
emphasizing Managing Editor: Sannyasin Arumugaswami
Managing Editor: Sannyasin temples are becoming commercial
Arumugaswami templescenters
are becominganguish over this,centers
commercial and no oneanguish
that I know over this, and no one that I
ng globally to mitigate thinking
conflict and encourage
globally peace,
to mitigate especial-
conflict and encourage peace, especial- Graphics Director: Sannyasin Natarajnathaswami sellingNatarajnathaswami
Graphics Director: Sannyasin ceremony, usually at aselling high price. can properly
ceremony, usually at a high explain
price. why such cana senseless
properly explain why such a se
working with the United Nations
ly by workingandwith
otherthe
international orga-and other international orga-
United Nations Production Manager: Sannyasin Sivakatirswami
Production Manager: Sannyasin As a volunteer social worker As
Sivakatirswami serving on
a volunteer restriction
social workerexists.
serving I simply
on tryrestriction
to warn them exists. I simply try to wa
ons to help lead the world towardtoharmony,
nizations help leadunity and nonvio-
the world toward harmony, unity and nonvio- Managing Ed’s Aide: Sadhaka Jivanandanatha
Managing Ed’s Aide: SadhakabehalfJivanandanatha
of a local organizationbehalf calledofthe ahead of time.
a local organization called the ahead of time.
Additionally, the charter underlined
lence. the responsibility
Additionally, of
the charter underlined the responsibility of Advertising and Subscriptions: Sadhaka
Advertising Malaysian
and Subscriptions:
Jothinatha Hindu
Sadhaka Sangam (MHS),
Jothinatha MalaysianI provide
Hindu SangamThe fourth
(MHS), problem
I provide is extremeThepoverty
fourth problem is extreme p
ous leaders to provide guidance
religious in eradicating
leaders poverty,
to provide preserv-
guidance in eradicating poverty, preserv- Correspondents: Choodamani Sivaram,Correspondents:
Bangalore; Ra- a number
Choodamani of services
Sivaram, Bangalore;around
Ra- aSeremban,
number ofthe among
services around Malaysian
Seremban, Hindusthe due to adharma
among Malaysian Hindus due to ad
e environment and breaking
ing thedown religiousand
environment andbreaking
ethnic barri-
down religious and ethnic barri- jiv Malik, Prabha Prabhakar Bhardwaj, Madhu
jiv Malik,
town Bhardwaj,
Kish-Prabhakar
Prabha
where I live. I help in the
Madhu Kish- town where I live. I(unrighteous
geriatrics living). The source
help in the geriatrics of this par-
(unrighteous living). The source of
x prominent Hindu leaders were
ers. Six present: Hindu
prominent Swamileaders
Teerth,were
Swa-present: Swami Teerth, Swa- war, Delhi; Mangala Prasad Mohanty, Orissa;Mangala
war, Delhi;
ward of a local hospital
V. S. Prasad Mohanty, Orissa; V. S.
and provide
ward of consol-
a local ticular
hospital andproblem
provide lies almost
consol- always
ticular with the
problem lies almost always
ayananda, Swami Chidanand, Dada Vaswani,
mi Dayananda, Swami the
Chidanand, Dada Vaswani, This prime
the ocean-front property
This could
primehave been a five-star
ocean-front propertyresort
couldifhave been a five-star resort if Gopalakrishnan, Kerala; Basudeb Gopalakrishnan,
Dhar, Bangladesh;
ing for Hindus. I also seek out
Kerala; Basudeb Dhar, Bangladesh;
ingand
for assist
Hindus. I alsohusband.
seek out Heand is either
assist an alcoholic,
husband. a drug
He is either an alcoholic,
karacharya of BhanpuraShankaracharya
Peeth and Sai Das Baba of Ujjain.
of Bhanpura Peeth and Sai Das an ancient
Baba ofBalinese
Ujjain. temple on
anthe sea had
ancient not gotten
Balinese there
temple on first
the sea had not gotten there first Archana Dongre, Los Angeles; Lavina Melwani,
poverty-stricken Hindu families
NewLos Angeles; Lavina Melwani, New
of the
poverty-stricken addict,
Hindu in prison,
families or he has left
of the the family
addict, in prison, or he has left the
Archana Dongre,
area. I do what I can, but it never area. Iseems
do what I can, for but
a younger
it neverwoman.seems Whenfor such situa- woman. When such
a younger
York; Dr. Hari Bansh Jha, Nepal; Anil
York;Mahabir,
Dr. HariParas
Bansh Jha, Nepal; Anil Mahabir, Paras
enough. In my work I have observed enough. In four
my work tions
I haveare observed
extreme and fourthe family
tionsjustare can-
extreme and the family ju
Ramoutar, Trinidad; Dr. Devananda Tandavan,Trinidad;
Ramoutar, Chica- Dr. Devananda Tandavan, Chica-
THE TRADITIONAL CONSTRUCTION THE TRADITIONAL CONSTRUCTION
Hindu temples and organiza-Hindu temples and organiza- main problems facing Hindusmain here.problems facing not Hindus
help itself,
here. the MHS takes notthe initiative
help itself, the MHS takes the
go; V. G. Julie Rajan, Philadelphia;
go; Rajesh Jantilal,
V. G. Julie Rajan, Philadelphia; Rajesh Jantilal,
of festival chariots in Puri isof tions
a festival close down,
chariots in Puricease
is a activity
tions close down, cease activity The first problem is suicide among The first theproblemand the responsibility
is suicide among the to provide and thefoodresponsibility
ra- to provide fo
South Africa; Tara Katir, Hawaii. HPI Staff:
South Tara Tara
Africa; Katir,Katir, Hawaii. HPI Staff: Tara Katir,
little more difficult this year.little more anddifficult
deposit this
theiryear.
money in lo- and deposit their money in lo- elderly. In the hospital whereelderly. I work,Insui- tionswhere
the hospital and see that the
I work, sui-children’ s education
tions and see that the children’s ed
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PUBLISHER’S DESK
Mystical Reflections in
The Wake of Ayodhya
Stories of India’s past and events of the present offer
guidelines on how to create truly sacred shrines
B Y S AT G U R U B O D H I N AT H A V E Y L A N S W A M I
ith much interest in the hindu
world these days about building a tem-
ple at Ayodhya, the Shree Ram Mandir,
it is timely to also reflect upon building
another temple, one that is closer to
where every person on the planet lives. This is
one’s inner temple, the antar mandir, or the soul
temple, atma mandir. A few years ago in Chen-
nai, at the Kapaleeshvara Temple, I enjoyed a
serene meditation one morning for nearly an
hour inside the cool, granite sanctuary. When I
returned to the conscious mind, a young man
who had just finished darshan at the temple’s
shrines asked me why I had been meditating, as
he had no concept at all about meditation. I explained that there is
an inner temple inside each person in which he can have darshan
of God and the Gods through yogic meditation, and this inner
darshan is even more powerful than the outer darshan he had just
experienced in the physical temple of Kapaleeshvara. I continued,
explaining that we worship in the outer temple to cultivate the
devotion and humility that allow us to successfully meditate on
God in our inner temple—one practice naturally leads to the other.
What is this inner temple we are talking about? It is the soul or,
even more specifically, the soul body, called anandamaya kosha or
karana sharira, an immortal body of spiritual light inside each of
us. It is this body of light that reincarnates from life to life. There-
fore, from a deeper perspective, we are this body of light. We are
not our physical body, our mind or our emotions; we are the im-
mortal soul.
Darshan of God in the outer temple is generally dualistic; we are
perceiving the Deity as separate from us. However, in the inner,
soul temple, darshan may be dualistic, but is more often monistic,
where we fully identify with God as all-pervasive consciousness or
as the transcendent Absolute.
Building and worshiping in an outer temple, when done in the
right spirit, also brings us closer to our inner temple, draws us
nearer to our real self. This is because it deepens our devotion and
humility. However, when an outer temple is built amid disagree-
ments, arguments or—worse yet—violence, it creates barriers, dis-
turbing our peace of mind and preventing us from entering our
antar mandir. The stones, brick and mortar of the temple are actu-
ally imbued with the disharmonious conditions, to live on and
negatively effect the nerve system of everyone who worships there
far into the future. Like spiritual DNA, those initial impressions
determine the future impact of the edifice, be it benign or malig-
nant—calling down divine blessings or conjuring up demonic curs-
10 h i n d u i s m t o d ay october/november/december, 2002
es. So, the way in which a
temple is built is of vital
importance.
Satguru Sivaya Subramu-
niyaswami took this princi-
ple one step deeper,
teaching that the inner tem-
ple comes first, giving rise
to the external structure. On
many occasions, in speaking
of the construction of his
own San Marga Iraivan
Temple in Hawaii, he ex-
plained how the Iraivan
Temple is being built on a spiritual founda-
tion, the religious unfoldment of his devo-
tees. Their progress in accessing the inner
temple through personal purification, by
additional sadhana and tapas, would mani-
fest as additional construction on the outer
temple. By sadhana and tapas, he meant
religious discipline, inner striving, medita-
tion, scriptural study, austerity and sacri-
fice. In other words, as each new stone is
added to the inner temple, this causes a
new stone to be added to the outer one.
This mystical approach, he assured us,
would result in a pristine, spiritually pro-
found place of pilgrimage. Nothing else
would create such sanctity. One of Gurude-
va’s strictest rules, with this mystical law in
mind, was “zero tolerance for disharmo-
s. rajam
nious conditions” among those working
together to build a Hindu temple.
Our great paramaguru, Siva Yogaswami
of Jaffna, Sri Lanka, of our Kailasa
Parampara, also stressed the importance of inner worship. For
example, when an international conference on the Tamil language
was being held in Colombo and there were banners and excite-
ment everywhere for this Tamil festival—or Utsavam Tamil—he
chided the delegates of the even greater importance of the inner
festival—Utsavam Tamul—“the festival inside of you.”
Let’s now look more closely at the process of gaining access to
our antar mandir, inner temple. To many people, the antar mandir
is like a temple for infrequent pilgrimage, annually or even less
often, that sits atop a high mountain in the Himalayas, while to
others, it is as close as their nose is to their eye, the serene place
they visit every day. Why the difference? It is caused by the
amount of impurity in the subconscious mind as a result of past
adharmic deeds—actions, words and thoughts that conflict with
the soul’s innate, spiritual conscience. To individuals who are fol-
lowing a dharmic, virtuous life and have done serious sadhana and
tapas to purify themselves, the antar mandir is as close as their
nose is to their eye. To individuals who follow dharma but have not
done much sadhana and tapas, it is a remote and distant pilgrim-
age destination. And to those who do not follow dharma and allow
october/november/december, 2 0 0 2
Atma mandir: Artist S. Rajam depicts Saint Pusalar absorbed in
deep meditation, revealing the temple to his beloved Lord Siva he
has created in his intense internalized worship.
themselves to commit adharmic acts, such as hurtful words or
actions, their inner temple may as well be on the Moon, and the
distance is actually increasing as additional impurities are being
added to their subconscious.
There is a traditional story that illustrates the importance of the
inner, soul temple. It is about Pusalar, a great devotee of Lord Siva
who lived in South India. For many years Pusalar wanted to build
a Siva temple, but he was so poor he had to beg even to eat. So, he
certainly could not get what he needed for a temple. But Pusalar
did not give up. He decided to build a temple for Siva in his mind.
He collected the granite stones, the wood and other supplies, all in
his mind. He looked for a good day to start the project. Steadily,
day after day, he carved the Deity icon and built the temple on
the mental plane. He built the entry towers, the various hallways
and chambers, the chariot and chariot house. Finally, after many
years of meditative work, he finished and declared to himself, “To-
morrow will be the kumbhabhishekam.” He prayed to Lord Siva,
“O Lord, tomorrow you must come for the temple’s dedication. It
will be a grand event.”
At the same time, the king of Kanchipuram was also building a
Siva temple, spending lots of money on a massive edifice. Work
went on day and night. Finally, he fixed the day for the dedica-
tion—the same day, it turned out, that Pusalar had set for his tem-
ple opening. The night before that day, Lord Siva appeared in the
king’s dream. “You must change the day you have chosen for the
dedication. Tomorrow I am going to the temple that Pusalar has
built.” The king woke up with a start. He was shocked. He had
never heard of Pusalar and certainly not of another temple being
built in his kingdom. With royal indignation, the king set off with
his ministers to find Pusalar and his temple. He asked the villagers,
“Where is this man named Pusalar who is building a temple?”
They laughed and said, “Pusalar is practically a beggar and far too
poor to build a temple.” They showed the king where Pusalar
lived. Stunned to see the monarch at his humble abode, Pusalar
rushed forward, bowed and asked how he could be of service.
The king, assuaged by the villager’s genuine respect and kind-
ness, asked Pusalar, “Where is your temple? I have come to wit-
ness the dedication.” Then he told Pusalar of the dream. Pusalar’s
eyes filled with tears of devotion, and he cried out, “Lord Siva
knows of my temple!” He joyfully shared with the king how he
had built the temple in his mind. The king, realizing he was in the
presence of a truly great devotee of God, prostrated at Pusalar’s
feet. Every day thereafter, Pusalar worshiped Siva in the temple he
built in his mind. Conceived and assembled with great devotion,
that temple was even more powerful than the king’s big stone tem-
ple. That is why Siva came to Pusalar’s temple first, before visiting
the king’s.
This story of Pusalar and the temple he built in his mind is in
reality describing the inner temple, the antar mandir, the temple
that is our own soul. This is the most important temple, and to be
able to enter it and experience the ultimate darshan of God that it
offers is the goal for which worship in physical temples prepares
us. These days it is common for crowds in India to chant the Hin-
di slogan, “Ram Lala ham ayenge, mandir wahin banayenge,”
which means, “Dear Lord Rama, we will come and build the tem-
ple there.” There, of course, refers to Ayodha. Hindus who share
the perspective that the inner temple and the outer temple should
both come up together can privately chant their own slogan,
“Ram Lala hum ayenge, mandir man mein banayenge,” which
means, “Dear Lord Rama, we will come and construct the temple
in the heart.”
h i n d u i s m t o d ay 11

Exporting Hinduism to India
the article written by jay lakhani
(Exporting Hinduism To India, HPI, June
30, 2002) about Indian schools needing cur-
riculum materials developed in the UK for
teaching Hinduism didn’t surprise me. As an
Indian Hindu, I have no opportunity to
learn about Hinduism in India. I know it is
a national shame, but unfortunately it is the
truth. Now I am learning Hinduism from
Himalayan Academy through their online
courses. If anybody can take the initiative to
teach Hinduism in India, the Indian Hindus
will be grateful.
Mahendra Prasad
∫ prasadurssa@hotmail.com
Concerned over Anti-Hinduism
your magazine has done much to pro-
mote the Hindu cause relative to a general-
ly hostile and misinformed media. Unfortu-
nately, Arun Gandhi’s piece (The Wrong
Way, Jul/Aug/Sep, 2002) that you published
comes from the anti-Hindu group. It is mis-
informed and prejudicial. It uses unfortu-
nate events in India to attack Hindu groups
and does not mention how much Hindus re-
main the target of both Islamic and Christ-
ian aggression in India. Such unfortunate
Hindu backlashes as occurred in Gujarat
should not be equated with the general ag-
gression of these missionary cults. I have
traveled throughout India and seen how Is-
lamic and Christian groups try to sow dis-
sension in Indian society and routinely den-
igrate the Hindu religion. I remember your
magazine’s long-term association with Ram
Swarup and would urge you to remember
his statements on such issues.
Vamadeva Shastri
∫ Vedicinst@aol.com
Well Done!
wow! that is the only word i have for
the last issue (Jul/Aug/Sep, 2002)! It is so
well done. You must have had help from the
inner worlds. So many controversial issues
addressed, yet all very tactfully done. I loved
Mark Twain especially, but then Virginia
City and Mark Twain are part of my life.
The artwork is exquisite; the new artist is su-
perb! How you will create a better issue next
time I do not know, but you will!
Nilima Srikantha
∫ nilima1@earthlink.net
Biased Child Labor Reporting!
please try to put the article in better
light (India Losing Child-Labor Battle, HPI,
May 9, 2002). When kids in Western coun-
tries are employed, they are called self-em-
ployed, but if a child works in India where
its family genuinely needs a hand in income,
it is called child labor. Please try to under-
12 h i n d u i s m t o d ay october/november/december, 2002
LETTERS
stand that every human has a right to work
and the society should only guarantee that if
the person is young he or she is not subject-
ed to some life-risking job. People who bring
out such news or write such views are un-
aware of the difficulties and features of In-
dian society. Here we don’t spend fruitful
young age living on doles. Neither does our
government sell killer weapons to other na-
tions to pay these doles. Yes, a lot is needed
to be done before we talk of eliminating
abuses. We must make people understand
that the spread of education, at least through
the tenth standard, is a must. This is the
minimum period between starting school
and ending education upon bearing a child.
If we keep preaching to remove child labor,
it will take 200 years more to make any im-
pact. But if we focus on spreading educa-
tion, this will be brought under control
within 25 years. Thank you for the daily
digital newsletter.
Raghavendra Singh
∫ raghavendra_singh@hotmail.com
More Souls Come from Where?
i most regretfully have to point out
your mistake answering the question from
the gentleman (More Souls Come from
Where, Letters, Jul/Aug/Sep, 2002) about
the origin of souls. The Hindu belief that
originates from the holy Gita is that souls
are eternal. They do not get born or die.
Since there is no census of all the life forms
on Earth and other numerous planets where
life exists, the increase in population of one
species is not a reflection on actual increase
in souls. They simply migrate from one form
to another depending on their deeds
Shashi H. Dave
∫ Yudistra@aol.com
✔ We presented the monistic theology, held
by many Hindus and supported by the
Vedas and Agamas, that God is the creator
of souls. But it is also held by pluralistic Hin-
du theologies that souls are not created by
God, but are pre-existing, eternal entities.
Hinduism embraces divergent views on
many such matters.
Practical Teachings Needed
let me thank you for your outstanding
work with HINDUISM TODAY. I always look
forward to it. I wanted to make some sug-
gestions for your excellent magazine and
website, these are: 1) a “Questions and An-
swers” section, as I am struggling to get an-
swers to both complex and trivial questions;
2) How to live according to Vedas instead of
the regional area’s traditions. Dealing with
everyday issues like praying, working, deal-
ing with families, friends and even people
who you do not get along with; 3) What to
do when different occasions arise, e.g., birth,
death, marriage, puberty, separations, look-
ing after parents, kids; and 4) How to deal
with provocations from racists, other reli-
gious atrocities, crime or envies. It would be
nice to get practical advice and answers
dealing with today’s situations. I am sure
many people would benefit around the
world from this. If you can’t do this, could
you get me answers to some questions and
issues or even point to where I can get
these? Thanks. Please let us pray for Hindu
unity regardless of caste and language. Let’s
stop Hindu atrocities and conversions.
Haresh Vyas
∫ haresh.vyas@schroders.com
✔ Excellent suggestions. In the meantime
you may send questions to contact@hin-
du.org and our trained staff will do their
best to point you to available resources.
Rejoicing in Hindu Revelation
i want to express my gratitude for
HINDUISM TODAY. It not only imparts the
Vedic knowledge but has also given me the
encouragement that I lack at times to hold
fast and practice its doctrine and teaching.
Dion Scouter Beggs (Conversion /Reconver-
sion, Letters, Jan/Feb/Mar, 2002), said, “One
merely has to drop the Christian dogma,
and the dharma reveals itself unsullied. It is
not so much a matter of conversion or re-
conversion, but of reversion to the truth.
How easy is that?” So very true! One sees
the divine refulgence that Hinduism radi-
ates, its love and respect amongst its people,
and the desire to be a part of it becomes al-
most irresistible. But, as is often the case,
past dogmas are so different that unless one
lays these influences aside and seeks the
wisdom imparted by the Vedas, revelation
of truth can be hindered. I rejoice in this
revelation of truth, and I am truly grateful
and proud of being Hindu. Conversion to
Hinduism was only as difficult as my resis-
tance was to the truth, but never, ever has it
been regrettable. Continue the great work!
Alphanso D'Souza
∫ alphanso@homemail.com
Intolerable Dowry System
we hindus have to introspect on the
prevailing dowry system in Hindu society. I
humbly submit: 1) In a marriage ceremony,
the father of the bride gives his daughter as
daan (charitable present) to the side of the
bridegroom. Whose position is superior—
giver of daan or receiver of daan? Certain-
ly, that of the giver of daan. The parents of
the girl who have brought up their daughter
with care and affection are handing over
their daughter, once and for all, to the bride-
groom and his parents and relatives. On
what religious understanding? That the
boy’s side will take good care of the girl as a
can see that God gives plenty to those who
do not accept undeserved money from oth-
on me. My hobby at that time was hunting
and fishing. By 1983, I had given up hunting
divine gift, as an incarnation of Goddess ers, particularly from a girl’s parents. Let us and fishing. In 1995, I gave up meat eating
Laxmi, who will give prosperity, happiness not be beggars; let us refuse to behave like but held on to seafood. Suddenly, in March,
and all blessings to the house which she en- beggars who not only expect to receive 2002, a sudden urge to stop seafood sur-
ters at the time of marriage. It is a sacred money from the girl’s side but even harass faced. Now, at 63, I am a total vegetarian.
moment. All the religious ceremonies per- the girl and her parents to squeeze out more All this was possible by the teachings of our
formed at the time of marriage have these and more money. Such goonda-type beggars great spiritual master, the late Gurudeva.
implications, whether we understand them will ultimately lose their own prosperity, if Though he has left us, he is still “all over the
or not. The boy is supposed to earn the they have any. It is said, “Bhagawan ke pas place,” just as he promised us. He lives in my
money himself and maintain his family, in- der hai, andher nahi hai.” (There is justice house prayer room. We see each other daily.
cluding his wife. He is not to prove to be a in God’s court, though it may appear de- K. Thuruvan
parasite living on the dowry or income of layed, but it is not blind injustice.) Let us Seremban, Malaysia
his wife. This is our Hindu dharma. God in Hindus mend the ways of the presently dis-
the form of dharma protects those families astrous dowry system. Many Hindu girls are Letters with writer’s name, address and daytime
who observe these rules of dharma. 2) To- suffering! phone number, should be sent to:
day’s situation is almost one of shame. The Prof. G. C. Asnani, MSc., Ph.D. Letters, Hinduism Today
boy’s side demands dowry and perpetually ∫ asnani@giaspn01.vsnl.net.in 107 Kaholalele Road
harasses the girl unless she perpetually Kapaa, Hawaii, 96746-9304 USA
or faxed to: (808) 822-4351
manages to get more money from her par- You Changed My Life or e-mailed to: letters@hindu.org
ents’ side, to feed the husband. We should the new saivite world and its later
feel ashamed to be tolerating this intolerable incarnation as HINDUISM TODAY changed my Letters may be edited for space and clarity and may
situation. 3) From my personal experience, life. I began reading the New Saivite World appear in electronic versions of HINDUISM TODAY.
and as advised by our Hindu dharma, one in 1979, which had a great spiritual impact ∫ INDICATES LETTERS RECEIVED VIA E-MAIL
US Shopping Dollars Fuel Hindu Dharma!
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 Frank and Ernest ©2002 T H AV E S , R E P R I N T E D W I T H P E R M I S S I O N

“Cling to the feet of a master who can

introduce you to yourself.”
Swami Veda Bharati

What is marriage? Falling in love anew that he shuts the door of heaven on himself “God dwells in the heart as the Inner Mas-
every day—always with the same person. in striving to shut out others. Treat men as ter.” The best devotee says, “God alone is
Dada J.P. Vaswani pawns and ninepins, and you shall suffer, as and everything I perceive is a form of
well as they. If you leave out their heart, God.” Ramakrishna
I’m sorry, but your karma made me do it. you shall lose your own. The senses would
make things of all persons: of women, of Precious gems are profoundly buried in the
It is easy to play with a cobra. It is easy to children, of the poor. earth and can only be extracted at the ex-
walk over the fire. It is easy to uproot the Ralph Waldo Emerson pense of great labor. Sri Anandamayi Ma cool.” From the back of the room a voice Praise can be your most valuable asset, as There is a startling parallelism between
Himalayas. But it is difficult to eradicate called out, “So, what are the words? long as you don’t aim it at yourself. today’s physics and the world vision of
lust. Swami Sivananda Saraswati Maharaj, Even as water becomes one with water, fire Our peace of mind increases in spite of O.A. Battista Eastern mysticism. The increasing contri-
founder of the Divine Life Society in India with fire, and air with air, so the mind suffering; we become braver and more The highest form of grace is silence. bution of Eastern scientists from India,
becomes one with the Infinite Mind and enterprising; we understand more clearly Swami Chinmayananda As clouds are blown away by the wind, the China and Japan, among others, reinforces
Those who don’t seem to have any willpow- thus attains final freedom. Krishna Yajur the difference between what is everlasting thirst for material pleasures will be driven this conjunction. Physical science has now
er, always have plenty of won’t power. Veda, Maitreya Upanishad 6.34.11. and what is not; we learn how to distin- In the practice of tolerance, one’s enemy is away by the utterance of the Lord’s name. become planetary and draws into its fold
guish between what is our duty and what is the best teacher. Dalai Lama Sri Sarada Devi an increasing number of non-Easterners
You cannot do wrong without suffering Give thanks for unknown blessings already not. Our pride melts away and we become who find in its new vision of the universe
wrong. The exclusive in fashionable life on their way. Native American saying humble. Our worldly attachments diminish If you go on working with the light avail- I put a dollar in one of those change many elements that are quick to note, one
does not see that he excludes himself from and, likewise, the evil within us diminishes able, you will meet your Master, as he him- machines. Nothing changed. cannot always distinguish between state-
enjoyment in the attempt to appropriate it. A poor devotee points to the sky and says, from day to day. Mahatma Gandhi self will be seeking you. Ramana Maharshi ments made by Eastern metaphysics based
The exclusionist in religion does not see “God is up there.” An average devotee says, on mystical insight and the pronounce-
Remember, when you find yourself arguing ments of modern physics based on obser-
with a fool, he is doing the same thing. Avoidance of Pointless vations, experiments and mathematical
DI D YOU K NOW ? Speech calculations. Werner Karl Heisenberg,
It’s what you learn after you know it all that (1901-1976) German theoretical physicist
The Sacred Illupai Tree counts. Tirukural 191: Everyone is who was one of the leading scientists of the
disgusted by a man who offends 20th century. He is best known for his Un-
very part of the famed Man’s freedom is not in being saved trou- one and all with meaningless certainty Principle and was awarded the
illupai tree (Madhuca longifolia, bles, but is the freedom to take trouble for chatter. Nobel Prize in physics.
mahua in Hindi, or “butter tree”) his own good, and make the trouble an
can be used. It is the only tree element in his joy. Rabindranath Tagore Tirukural 193: A long and point- Why shouldn’t truth be stranger than fic-
used for the massive temple chariots— less discourse itself declares to tion? Fiction, after all, has to make sense.
no other wood can withstand the im- Whenever possible, it is always good to be all the speaker’s lack of worth. Mark Twain
mense weight. The wood is so strong kind. It is always possible. Dalai Lama
that, when dried properly, it cannot be Tirukural 199: The wise, faultless If the chimney is full of smoke, how can
shaped by iron chisels. The wood is also At this supremely dangerous moment in and free from ignorance, never the light be seen? If the mind is full of dirt,
used for temple doors. The blossoms human history, the only way of salvation is utter pointless words, even how can the soul shine?
thuraisingam rajasankara

taste like pressed figs and ooze sweet the ancient Hindu way. Here we have the forgetfully. Yogaswami of Jaffna (1872-1964)
juice which can be used in drinks. The attitude and spirit that can make it possible
fruit is eaten as a vegetable, the inner for the human race to grow together into a Tirukural 200: In your speaking, The future is the continuing summation of
skin is ground into meal, and oil is ex- single family. British historian Arnold say only that which is purpose- all our past actions and reactions, for there
tracted from the seeds. It is said that Joseph Toynbee (1889-1975) ful. Never utter words that is only the moment in which we live. The
Tiruvalluvar, author of the famed South lack purpose. eternal now is the only consciousness we
a. manivel

Indian scripture, the Tirukural, was An English professor announced to the have when living in the higher states of
born under the shade of a sacred illupai. class, “There are two words I don’t allow in mind. Satguru Sivaya Subramuniyaswami
my class. One is gross and the other is

14 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r, 2 0 0 2 october/november/december, 2002 h i n d u i s m t o d ay 15
 FROM THE VEDAS
Graduates, Feed the World!
Swami Chinmayananda expounds Vedic hospitality
o not turn away anybody who seeks
shelter and lodging. This is the vow. Let
one therefore acquire much food by any
means whatsoever. They should say, “Food
is ready.” If the food is prepared in the
best manner, the food is given to him, the
guest, also in the best manner. If food is prepared in the
medium manner, food is also given to him in the medium
manner. If food is prepared in the lowest manner, the
same food is also given to him. He who knows thus, will
obtain all the rewards as mentioned above.”
krishna yajur veda
taittiriya upanishad 3.10.1
Commentary by Swami Chinmayananda
The upasaka [lay follower], generally a boy returning to
society and who is to live as its pillar in working out the
Hindu culture, is exhorted to live in recognition of the
spiritual oneness with all. The culture of Hinduism is
based mainly upon duty, and the Hindu code of Dharma
is mainly a textbook explaining one’s duties. The duties of
a householder instill into him the idea of charity and the
spirit of hospitality. A duty unavoidable to a householder is
that he should entertain every guest that comes to him
‘without date or invitation’ (atithi). Thus, the householder
student, during his upasana, was told to consider this
atithi seva as his vow. To fulfill this vow the students will
have to entertain and worship the sick, the poor and the
deserving travellers, with shelter and food; which shows
that the householder must have the necessary means.
Therefore, it is said, “Let one acquire much food by any
means whatsoever.” The latter may sound as a declaration
of the modern lusty rich to whom procuring wealth by
“any means” seems to be the ambition and the occupation.
Here it only means that the one who wants to live a
healthy spiritual life in the world must be able to work
hard in whatever field of activity he finds himself, with all
sincerity and perseverence, so that he may get enough
honest profit.
This is not a message prescribing an unethical way of
living or immoral way of procuring wealth. It only insists
that a boy, after education, when he goes back to his vil-
lage, in the arrogance of his undigested knowledge should
not prove himself impotent in life. He is told to act dili-
gently and sincerely in whatever field of life he finds an
opening and through sincere and hard work to earn as
The Vedas are the divinely revealed and most revered scriptures,
sruti, of Hinduism, likened to the Torah (1,200 bce), Bible New
Testament (100 ce), Koran (630 ce) or Zend Avesta (600 bce). Four
in number, Rig, Yajur, Sama and Atharva, the Vedas include over
100,000 verses. Oldest portions may date back as far as 6,000 BCE.
16 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r , 2002
much as he can, and with that earning keep a house warm
with charity and hospitality.
As soon as a guest comes into the house, at a time which
is appropriate, then, a noble Hindu householder must say,
“Food is ready.” The meaning of this passage and the, ar-
dor of love and warmth it indicates, cannot be better ex-
pressed than by a contrast with how we are now behaving
under the influence of our un-Hinduistic education. In
many homes, we rarely hear the ready cry of “Food is
ready.” Instead, we hear suggestive soft hissings, such as, “I
hope you must have come after your meals,” or “Perhaps
you will have to return for your lunch at home.”
To keep a hospitable home today is not very easy, even
for the richest man in the country, because of the dire
poverty and stupendous idleness that have come to curse
the land of the rishis. The main cause for this is certainly
not the foreign rule but the foreign “Way” we live in our
society, divorced from our culture, perpetrating dangerous
experiments with the life and wealth of society. The Hin-
du dharma alone can flourish in Arya Varta. Any other
weed gathered in the jungles of other nations must neces-
sarily die away upon this sacred soil. The modern mad-
ness for a secularism divorced from sacredness, the lunatic
hurry with which we strive to encourage the worship of
gold in this land of Gods, all these are bringing about more
and more confusion and instability into our midst.
Under circumstances of poverty and the consequent pri-
vations, it is absurd to say that a Hindu should try to be as
openly charitable as his forefathers were in the Golden
Era of our civilization. We have to add many buts and
ands to the statement. It would be sufficient for us if we
made our homes charitable enough for the near and dear,
and also for the respected and revered members of the so-
ciety who are the upholders of our sacred culture and are
the champions of our national and religious progress along
the right lines.
To be charitable does not mean to be foolish. To borrow
so that we may give plenty in charity is suicide. In a vul-
gar and misconceived sense of vanity, to overdo charity is
again an ugly mischief which none but fools would appre-
ciate. The sruti here says that if you have prepared the
food in a particular standard, feed your guests with the
same food. If the householder had prepared but medium
quality or the simplest of food, he is not asked to prepare
anything extra for his guests, but the mantra commissions
him only to share his food, whatever it be, with others.
Swami Chinmayananda (1917-1993), Vedantist writer,
lecturer, translator, dynamic spiritual leader and Hindu
renaissance founder of Chinmaya Mission International
october/november/december, 2002 h i n d u i s m t o d ay 17
 F E AT U R E S T O R Y
Hindu Meg
egatrends When the Queen of England visits a London
temple in her stocking feet, we know times have
changed. Getting respectful recognition is just
one of ten major trends in Hinduism today.
By Satguru Bodhinatha Veylanswami
egatrends is a term coined
by futurist John Naisbitt in 1982
to name the major underlying
forces, both positive and nega-
tive, that are transforming soci-
ety and shaping the future. Nais-
bitt’s best-selling book, Megatrends, was
enormously influential at the time in help-
ing individuals, communities and nations
understand and adapt to the changing times.
In 1989 HINDUISM TODAY formulated ten
Hindu megatrends to help Hindus world-
wide understand the complex interaction of
a rapidly advancing world with our ancient
Sanatana Dharma. Our editors, at the be-
hest of the magazine’s founder, Satguru
Sivaya Subramuniyaswami, solicited the in-
sights of prominent Hindu religious leaders,
scholars, priests and business people. The
resulting ten trends proved useful to the
global Hindu community and, in retrospect,
were reasonably accurate.
So much has transpired since our first ex-
position of Hindu megatrends thirteen years
ago that an update is in order. The 1990s
and the opening few years of the new mil-
lennium have seen momentous events and
advances, including the development of the
Internet, the fall of communism, the emer-
gence of India as a center for information
technology and the financial boom of the
90s, which increased many a Hindu fortune.
There has been a dramatic increase in mi-
gration of Hindus to America and Europe
Temple visit: Britain’s Queen Elizabeth II not only from India and Sri Lanka, but from
greets the priests at the High Gate Hill countries of the 19th century diaspora, in-
Murugan Temple in London on June 6, 2002 cluding Trinidad, Suriname, Mauritius and
Fiji. This migration has reached the point
where Hinduism has become a significant
afp
minority faith in many Western countries.
18 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002
And September 11 brought to the world’s
sympathetic attention the unconscionable
terrorism which India has suffered for more
than a decade, a fact of life that will unfold
in the years ahead as the issues in Kashmir
are addressed.
Our editorial team formulated the original
ten trends using the input of twelve Hindu
leaders and our own knowledge of the Hin-
du world. This update is based on our own
observations, the past 13 years of reports in
Hinduism Today and input from several
globally connected Hindus.
From Hindu Meekness
1 To Hindu Pride
Though Swami Vivekananda began this
trend a hundred years ago, even up to recent
times Hindus were afraid to identify them-
selves as Hindus, or as members of a partic-
ular Hindu sect. Through the effort of many
people and organizations, Hindu pride and
self-confidence have replaced the self-doubt
and timidness instilled during centuries of
foreign rule. Native dress becomes fashion-
able.
Update 2002
A greater knowledge among Hindus of our
traditions continues to contribute to the
trend of increasing Hindu pride, as does the
building of magnificent Hindu temples,
such as the Shree Swaminarayan Mandir in
Neasden, London, called the eighth wonder
of the world by Reader’s Digest. It attracts
over half-a-million visitors annually and is
described by Bochasanwasi Shree Akshatar
Purushottam Swaminarayan Sanstha as rep-
h i n d u i s m t o d ay 19
 Nonviolence: Mahatma Gandhi
leads the salt march protest in
June 1930. His Hindu views of
nonviolence continue to inspire
people around the world.
child abuse. This trend is highlighted by the
presence of scholars like Dr. David Frawley
(Vamadeva Shastri) at major Hindu events,
by the presence of major ashrams in Eu-
rope, by Western pujaris actively perform-
ing regular Hindu rites at the Devi temple

h u lt o n g e t t y p h o t o a r c h i v e
many seeking an alternative to the drugs
and surgery style of Western allopathic
medicine. Hinduism continues to get
stronger in most countries of the old diaspo-
ra—Fiji, Guyana, Trinidad, Mauritius,
Malaysia, whereas one might have thought
fifty years ago that it would decline. The
communities into which they have migrated,
h i n d u i s m t o d ay
nese to New York, are maintaining
their unique Hindu identity there.
Another trend is the increase of
bringing Westerners into Hinduism
as well as their receiving diksha,
traditional initiation. One of our
Chennai correspondents recently
reported that in April of this year
the respected elder of the Siva-
chariya priesthood of Chennai gave
samaya diksha to an American lady,
a professor at Harvard University, who
adopted the name “Amba.” In recent times
the scientific community, especially physi-
cists and cosmologists, has looked to Hin-
duism for insights and answers to the most
profound inquiries. There is a broader inter-
est in Hinduism’s teachings of tolerance and
nonviolence after the September 11 terror-
in Rochester, New York, and by our own Sai-
va Siddhanta Yoga Order, which has Hindu
monks from seven nations.
From Men Only to
4 Men and Women
Reflecting a global trend among all nations,
Hindu women are rapidly becoming more
involved at all levels of Hindu religion. Some
are influential religious leaders; others are
instrumental in running large Hindu orga-
nizations. Hindu women are joining the
work force and confronting “feminist” issues
from an Eastern point of view. They no
longer tolerate unfair treatment, such as

by the hundreds of thousands, such as the ist attacks including the need for domestic forced marriages, abuse by their husbands
Suriname Hindus to Holland and the Guya- nonviolence—a home free of spousal and or economic disadvantage.

versaries of Mahatma Gandhi and Dr. Martin Luther King, Jr.

Global reach: (top) Out of the 1,200 spiritual leaders at the UN Millennium World Peace Summit for Religious and Spiritual Leaders, over
100 were Hindu, marking a large shift toward serious representation in the world media and councils Nonviolence and Dr. Gandhi indicated that the response was much greater than
anticipated, that in fact 400 major peace organizations,
religious, business, arts and learning institutions became official
resenting the sacred faith and beliefs of a
people that date back over 8,500 years. In-
dia has seen a decline in the popularity of
among world religions in every forum.

Update 2002 3 From East Only to

communist doctrine and an unprecedented
rise in Hindu identity and purpose. Sud-
denly in India it is almost faddish to be a
good Hindu, and people who were once
silent about their faith now speak openly
and frequently about it. Easy Internet ac-
cess to clear and unbiased information on
Hinduism is offsetting the generally nega-
tive presentation of our religion common in
Western and Indian media and source-
books. On the other hand, the generation
born to Hindu parents outside of India and
Sri Lanka is not strongly religious. Many of
these children of the diaspora in the West,
like their counterparts in other religions,
are following the prevailing trend away
from religion.
Village Awareness to
2 Global Awareness
Hindus have lived outside India in countries
such as South Africa or Fiji for over a centu-
ry, but only now are we reaching beyond a
limited village worldview, achieving a glob-
al consciousness and establishing worldwide
communication. Among other results of this
trend, Hindus are taking a prominent place
Realizing that significant populations of
Hindus have decided to permanently live in
Europe and North America, organizations
formerly found only in India are establishing
new centers in these countries to be of ser-
vice to a specific lineage or to the general
Hindu community. The 300,000 Tamil Hin-
dus now settled in and around Toronto,
where they have created a traditional com-
munity and added measurably to Canada’s
human resources, is an example of the
trend. A greater global awareness also comes
from families still in India having children
living abroad in Great Britain, the United
States, Canada, Australia, New Zealand and
elsewhere and regularly traveling to spend
time with them.
The Internet, and especially e-mail, is al-
lowing Hindus to create a global village of
friendly contacts and information sharing.
A notable example of Hinduism’s finding
its rightful place in the world was the mas-
sive presence of Hindu spiritual leaders at
the Millennium World Peace Summit of Re-
ligious and Spiritual Leaders at the United
Nations in New York in August, 2000. Hin-
du leaders are traveling and lecturing ex-
tensively, something uncommon fifty years
ago.
Both East and West
Tolerance, Post 9/11 co-sponsors of the Season, which drew massive media coverage,
proclamations by half of all U.S. Governors, and spawned more
than 300 ongoing programs in nonviolence in communities
across the nation. What surprised Dr. Gandhi most was that
Not only have our people moved from East
Hinduism’s Critical Strengths interest in the Season has continued, and the event has been
held every year since. Another measure of the increased inter-
to West, but our Hindu truths have found est in nonviolence is the high attendance at Dr. Gandhi’s lec-
welcome homes in many corners of Western he trend for the western world to draw on the tures, which are not free. Since September 11, invitations to
life. The civil rights movement, the health/ spiritual practices of Hinduism such as hatha yoga and speak have increased significantly, to the point where he is re-
vegetarian movement, the ecumenical move- meditation has been significant for many years. However, gretfully unable to fill many of them. He is just one of the hun-
ment, the “New Age” movement and the since September 11 there is an increased interest in another dreds of spokesmen and women spreading the Hindu ideal of
concern for the environment are all deeply aspect of Hinduism—its teachings of nonviolence and tolerance. ahimsa, noninjury to others, whether by thought, word or deed.
affected by Hindu thinking. Subtle Hindu One of the consequences of the September 11 terrorist attacks There is a growing movement in India as well as in Hindu
ideas find their way into mainstream world was media coverage depicting people in a number of countries communities elsewhere against corporal punishment of chil-
thought. who strongly hate the United States, some to the point of wish- dren. A few major institutions in India, including the Rama-
ing violence upon it. Watching these disturbing reports on tele- krishna Mission, Parmath Niketan, Omkarananda Ashram
Update 2002 vision, we cannot help but be impressed by the extent and seri- schools and Udayan Care orphanage, have formally adopted
This trend continues as strongly as ever, ousness of the problem of prejudice. Attitudes of prejudice policies banning physical punishment of children under their
seen, for example, in the common and accu- toward those of a different race, nation or religion can start sim- care. Enforcement of the policy and education of teachers in
rate use of the word karma in movies and on ply as distrust, can then deepen into dislike and further fester alternative methods is not yet satisfactory, but the momentum
television, both of which are adopting Hin- into hatred, which can turn into a compulsion to inflict injury. of a trend is there. Udayan Care requires their entire staff to
du philosophy more and more. Hinduism’s One measure of this strengthened interest in the Hindu sign a written statement called the “Peaceful Parenting Pledge.”
tolerance for a wide variety of belief is set-
ting a needed example in a world full of in-
tolerance. Twenty-five percent of Americans
believe in reincarnation, and the percentage
teachings of nonviolence is the work of the M.K. Gandhi Insti-
tute for Nonviolence founded by Mahatma Gandhi’s grandson,
Dr. Arun Gandhi, and his wife Sunanda. Dr. Gandhi and his
wife visited Hawaii in March, 2002, as part of the Season for
This is a good example of nonhurtfulness being taught, by ex-
ample, to the next generation of Hindus. Such initiatives were
encouraged by the landmark judgment from the Delhi High
Court striking down the provision for corporal punishment
increases each year. This trend has also Peace and Nonviolence, and we were able to hear them speak. provided under the Delhi School Education Act. The judge said
been enhanced by the ready availability of Dr. Gandhi explained that he and his wife conceived the idea it “violated the constitutional right guaranteeing equality and
clearer and less biased presentations of Hin- of a Season for Peace and Nonviolence as a way that every per- protection of life and personal liberty.” This precedent-setting
du belief and practice. Ayurveda has be- son can move the world in the direction of peace through daily ruling came in the wake of a petition filed by the Parents Fo-
come a household word in the past 10 years. choice and action based on compassion. The Season was first rum for Meaningful Education, an organization helped and
Its sophisticated understanding of the caus- held in 1998 to honor the 50th and 30th memorial anni- guided by New Delhi lawyer P.S. Sharda.
es and treatment of disease is welcomed by

20 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 21

 Update 2002
For many decades it was the male swamis
from India who were the most well-known
exponents of Hinduism touring in the West-
ern countries. However, recently it seems to
be the women’s turn, as Mata Amritanan-
damayi Devi and Karunamayi Bhagavati Sri
Sri Sri Vijayeswari Devi are the ones in the
headlines. Tens of thousands have attended
their gatherings during world tours, and the
media reception has been warm. When our
founder addressed 1,200 world spiritual
leaders at the UN in New York in 2000, Hin-
growing with magazines such as the outspo-
ken Manushi, published by Madhu Kishwar.
On the other side, the advent of working
mothers is leaving children without the sta-
ble home life of past generations, and a
small but telling increase in divorce among
Hindus is adding to the instability.
Temple Decline to
5 Temple Renovation
Indians outside of India earn more money
than all the people in India. As a result, gen-
erous donations are being sent to Hindu in-
stitutions in India by Hindus and non-Hin-
dus in the West. The impact of this flow of
money back to India appears to be increas-
ing, and may be one of the most important
happenings of the next few decades. Many
ashrams and temples have been renovated
and are expanding and building new facili-
ties such as the temple in Neasden, England,
Tirupati temple in India and Sabarimala
where 50 million make their pilgrimage

duism and the other Indian-born religions
were the only ones to have their women
leaders speak from that prestigious podium.
The number of women priests has dramati-
cally increased since 1989, and they’ve
found acceptance from the general popula-
tion. Based on traditions followed in Vedic
times, women are being given the sacred
thread ceremony, especially in and around
Pune. Today it is somewhat easier for
women to get justice when faced with do-
mestic violence or dowry abuse. This is es-
pecially helped by numerous women’s
groups created to protect them from vio-
lence. The media voice of women is also
Ever since the last Hindu kings lost power,
Hindu temples and our priesthood have de-
teriorated. Right now, we are rediscovering
their intrinsic value and religious necessity.
Not only are new temples being built in
many places outside of India, old temples in
India are being renovated and the problems
of the priesthood addressed. Likewise, other
traditional family observances, e.g., samska-
ras, are being revitalized.
Update 2002
The wealth among Hindu families living in
the West has increased significantly in the
90s. It is even postulated that nonresident
courtesy dhamasthala
each year. So many temples in Malaysia are
being renovated, often with government
monetary support, that there is kumbhab-
hishekam, rededication ceremony, every two
to three months. The renovations in India
are more often in private institutions than in
those overseen by a state government. State
governments in India are tending to invest
money in those temples which are popular,
while neglecting the many smaller ones.
Contrary to our expectations in 1989, the
problems of the Hindu priesthood continue
without resolution (see sidebar page 23).
Before and after: The Sri Sangameshwara temple in India is one example of the many Hindu temples being revived to their former grandeur
From Introverted
6 to Extroverted
Responding to internal pressure and outside
threats, Hindus creatively reach out to help
and serve others. Various forms of institu-
tionalization and ministry reflect stronger
Hindu social consciousness. Our introverted
village awareness has extroverted, leading to
aggressive (and occasionally violent) solu-
tions to our challenges and difficulties.
Update 2002
The massive response of Hindu groups to
the January, 2001, earthquake in Gujarat
proved the strength of this trend. In that dis-
aster, Hindu religious organizations were
second only to the Indian army in providing
an immediate and effective response, eclips-
ing the Red Cross and other large relief
groups. Later they were instrumental in
both consoling survivors and rebuilding
towns. In the spring of 2002 we saw shock-
ing Hindu riots in Gujarat State. Though
currently a minority, certain groups crying
“we’ve suffered enough in meekness,” are
aggressively condoning the use of violence
in the name of Hindu pride and protection.
Even the Prime Minister of India said he
was “ashamed” of his fellow Hindus. Some
defend the deadly riots as a justified reac-
tion to the horrific Godhra massacre, while
others question the wisdom of any such re-
taliatory violence. To the dismay of many
peace-loving Hindus, friends and neighbors
are increasingly crying out, “We have taken
enough and will endure no more suffering in
silence.” This vindictive attitude is growing,
as outspoken Hindu aggressors call for re-
venge whenever Hindus are attacked. Hope-
fully, Mahatma Gandhi’s peaceful ways will
not be forgotten.

A Decline of Not being able to fully support themselves as priests, some are
taking on a second job, such as teaching at a university. The tem-
ples they serve are neglected as a result. Our founder advocated

Temple Priests
Can We Reverse this Regression?
verall, the hindu priesthood is in decline.
Priests, both in India and in the West, are seriously un-
derpaid. In some temples this motivates priests to aggres-
sively approach devotees for money, often in a demanding
and rude manner. Many brahmins whose fathers or grandfathers
were priests have chosen other professions in which they can
garner respect and earn a reasonable salary to provide their fam-
ily a decent standard of living.
The amount of Sanskrit study and priestly training undergone
is much less now than in the past. In some temples, pujas are be-
ing conducted in local languages, such as Tamil, rather in than
the traditional Sanskrit. In some cases this is at the request of
afp
one solution to this decline, at least in the West: priest-owned
temples. A few priests have, in fact, started their own temples, in-
cluding several in Toronto, Canada. With a far greater say in the
management of the temple, these few priests are receiving the
salary and the respect they deserve. In the West, a minister or
priest is regarded as a professional, receiving a salary equal to a
mid-level manager. Entire clans of priests, such as the Sivachar-
iyas of South India, are exploring ways to open their own temples
in the West. They know that fine temples require skilled, knowl-
edgeable, dedicated priests to run them well and that well-run
temples benefit and uplift entire communities.
The solution is much more complicated in India, where nearly
all the temples are run by the state governments. The temple
manager is a government employee, who may not even be reli-
gious. This unfortunate situation would have to be changed by a
shift in governmental policy. One hopeful trend is the emergence
of new schools, pathasalas, for priests in certain areas and a gen-
eral increase in support for established schools. Another is that
priests at some small local temples in India are actually gaining
respect and being better taken care of by their community. On

temple management or devotees and in others because the priest the other hand, complaints continue about greedy priests at large
Ma power: Mata Amritanandamayi Ma hugs Tulsi Reynolds in New York. Though women have been spiritual leaders in the past, today they received only a simple training, and that in the local language. temples and famous pilgrimage sites.
are even more highly respected and popular. This photo also shows how deeply the East has influenced the people of the West.

22 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 23


stephen huyler
Indian middle class: Group worship like this in temple or home is a favorite of the emerging
middle class of Indians, signifying a shift from an agricultural era to a technological era
7 From Limited Tools to
Abundant Resources
Increased literacy in India and the need to
teach Hinduism in multi-religious environ-
ments in other countries all lead to the de-
velopment of sophisticated teaching tools—
childrens’ courses, Hindu schools and
universities, academies for art, dance and
music, Hindu encyclopedias, Sanskrit stud-
24 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r, 2 0 0 2
r a m a k r i s h na m i s s i o n
cate easily via e-mail with devotees world-
wide. The Ramakrishna Mission, for exam-
ple, stepped into the information age when
its young monks inspired it to adopt e-mail
communication between its globally distrib-
uted centers. Additionally, Internet websites
provide ease of access to information on
Hinduism, from on-line dictionaries to real-
time videos of temple events, easily located
through the major search engines. Several
Hindu encyclopedias have been published
and there is a burgeoning demand for Indi-
an books, multimedia CDs and websites.
There are better teaching tools, but still not
enough good material for children, for
whom Indian comic books remain a prima-
ry and sorely inadequate source of informa-
tion on Hinduism. A new part of this trend
is the movement for Hindus to claim the
scholarship of Hinduism and Indian history,
rather than allow it to remain in the hands
of Western scholars and universities. Just
one aspect of this trend is the attempt to rid
textbooks of incorrect Eurocentric interpre-
tations of Indian history, including the dis-
ies and more. Talented Western scholars
provide unexpected resources with unbiased
and in-depth studies of Hinduism.
credited “Aryan Invasion” theory, which is
the source of dozens, if not hundreds, of er-
roneous explanations and interpretations of
Hindu beliefs and customs. Archeological
Update 2002 discoveries are revealing that Indian
Hinduism is benefitting immensely from spawned some of the highest cultures of the
the Internet. Although India’s phone net- ancient world. Recently universities’ and
work is still substandard, e-mail allows us to schools’ have started offering courses in San-
bypass the phone and fax era and have effi- skrit, Vedic astrology and temple ritual. Re-
cient and quality communications globally. ligious television channels in India are a new
Many Hindu leaders and institutions in In- phenomenon. Some programs are little bet-
dia have found they are able to communi- ter than the comic books, but others are
On-line: Swami Gautamananda, head of
Chennai’s Ramakrishna Mission, checks
the Mission’s website, one example of the
|enormous wealth of Hindu information
available to all
bringing India’s living saints and sages right
into the living room. These shows are im-
mensely popular, as the saints are giving
talks on practical Hinduism and how it ap-
plies to daily life. Presentations of gifted,
charismatic preachers, such as Morari Bapu,
are now broadcast all over India. Newspa-
pers and magazines are now running regular
articles on Hindu concepts in simple, easy-
to-understand ways.
From Colony to
8 Superpower
afp
India is emerging as the world’s newest su- Much needed relief: Hindu volunteers distribute free food packets to victims of the January
perpower. This augments Hinduism’s new- 2001 earthquake in Gujarat, India
found strength and unity, just as the mater-
Agricultural Era to
ial success of Western countries lent strength
and authority to Christianity in the past.
Update 2002
and toward India. This has lead to more
sympathetic and frequent Western news
coverage of events in India which used to be
totally ignored by the press. By extension,
9 Technological Era
The world’s view of India, its national the Hindu faith is gaining respect in the Rapid technological advancement in Asia
strength and rich heritage, continues to im- Western press, examples being the support- permanently transforms India and thus
prove. India is now an acknowledged nu- ive reports on Mata Amritanandamayi Devi Hinduism. India’s mastery of nuclear power,
clear power. The new sensitivity the world in the New York Times and respectful arti- space and computers will bring modern con-
has to terrorism, following recent disclosures cles about Satguru Sivaya Subramuniyaswa- veniences into even remote areas of India
that Pakistan is harboring terrorists while mi’s passing in the New York Times, the Los with unprecedented speed, bypassing some
India is a victim of terrorism, has shifted Angeles Times and the wire services. stages of development experienced in other
world moral support away from Pakistan parts of the world. The broadcasting of the
october/november/december, 2002 h i n d u i s m t o d ay 25
 America?
In England, many parents get brides for
their sons from India, leaving fewer Hindu
boys for the UK-born girls. There is, howev-
er, a trend for matches to be between Hin-
du boys and girls born in the country. As in
Houston, more girls than boys marry outside
the Hindu community.
Religious education of children is improv-
ing in some locales around the world,
Malaysia being a notable example, though in
other places the duty of passing our faith on
people from Southeast Asia. Aging parents
are sent to such homes instead of living with
their children, a break in tradition.
Malaysian youth are characterized by at
least one religious leader as more interested
in Western entertainment and ideas than in
temples or Hinduism. He blames the trend
on a lack of education on the basics of the
religion. Hindu leaders in England do see a
religious revival among the youth in the last
few years as a result of several major youth
festivals and Hindu youth groups. A very
Contributors to the original
Ten Hindu Megatrends in 1989:
Swami Bhasyananda, Vivekananda
Vedanta Society, Illinois; Swami Daya-
nanda Saraswati, Arsha Vidya Pitham,
Pennsylvania; Swami Parvati Devyash-
ram, Sri Rajarajeshwari Peetham, Penn-
sylvania; H.H. Sri Swami Satchidananda,
Integral Yoga Institute, Virginia; Pundit
R. Ravichandran, priest, California; Mr.
Vidyasagar Anand, chairman, European

Proud temple: (above) The regal Shree
Swaminarayan Mandir in Neasden,
London, signifies a growing Hindu
pride and attracts over 500,000 visitors
a year. The adult and youth support
teams are some of the most dynamic
and effective in the world. (left) Dar-
shani being blessed by husband Vig-
nesh Sukumaran during their wedding.
Darshani went through a full conver-
sion to Hinduism and they are raising
their child as a Hindu.
Ramayana throughout India is just one ex-
ample of how this affects Hinduism.
on the family unit are that the extended
family support of the village is no longer
there, leaving husband, wife and children on
c o u r t e s y s h r e e s wa m i na r aya n m a n d i r
to the children remains seriously neglected.
Fortunately, the “cult” issue has declined as
Indian Hindus have established hundreds of
traditional temples in the West. Also, the
general mood of the non-Hindu population
in the West has shifted toward self-help and
health-improvement interests and away
from meditation, which is identified with
Buddhism and Hinduism. The exception is
hatha yoga which, as a stand-alone practice
divorced from religion, has increased in
popularity.
For some communities language is a prob-
lem in educating youth. Hindu leaders in
etarian ideal. External hazards may contin- England noted that most youth can’t under-
ue along the lines of the failed attacks upon stand the lectures given by the priests be-
us by “anti-cult” movements and the world- cause they only speak in high Hindi. This
wide confusion caused by non-Hindu Ra- discourages youth from going to the temple
jneesh. as well as from listening to lectures and
learning the philosophy. This is less of a
Update 2002 problem in the Tamil community, as most of
The Hindu retaliatory attacks upon Muslims their priests speak English.
in Gujarat are an alarming development, One measure of how well the youth ab-
which brings into question the wisdom of sorb Hindu values can be seen in the emer-
provocatively advocating the rebuilding of gence of old-folks’ homes in England just for
the Ram Temple in Ayodhya, which creates
a volatile situation periodically erupting into
significant Hindu-Muslim clashes. For major
setbacks, Kashmir can hardly be equaled—
it has become the biggest challenge of the
last decade from an outside military force,
Youth Religious
positive sign is the six UK-born young men Council of Hindu Organizations, UK;
who took sannyas, the lifetime vows of Hin- Dr. Mahesh Mehta, president, VHP of
du monasticism, in the BAPS Swaminarayan America, Massachusetts; Dr. S.M. Ponni-
order of monks. ah, advisor, Malaysia Hindu Sangam; Dr.
David Knipe, Professor of South Asian
Summary Studies, Univ. Wisconsin; Dr. Seshagiri
Focusing on the megatrends of Hinduism Rao, Professor of Hindu Religion, Univ.
gives us a good sense of how Hinduism will Virginia; Dr. H. Daniel Smith, Professor
develop over the next decade. It also allows of Religion, Syracuse Univ., New York;
us to influence this development by con- Mr. Srikumar Poddar, businessman,
sciously taking advantage of the positive Michigan.
trends as well as focusing on finding and im-
plementing solutions to the major problems. 2002 Contributors: Swami Guhabhakta-
We were told that, as an important part of nanda, Divine Life Society, Kuala
each Kumbha Mela gathering, Hindu spiri- Lumpur, Malaysia; Swami Shuddha-
tual leaders, the swamis and sadhus used to nanada Brahmachari of Lokenath Divine
discuss such issues and present a consensus Life Mission, Kolkata; Om Prakash Shar-
to guide the populace, but that this tradition ma, president of the National Assoc. of
of common agreement, known as vyavastha, Hindu Temples, UK.; Dr. V. P. Narayan
has waned. Perhaps it can be revived, or at Rao, trustee of Highgate Murugan Tem-
least supplemented, by making such discus- ple, London; Yogesh Patel of the BAPS
sion a central part of all Hindu symposiums Swaminarayan Temple, Neasden; Rajiv
and conferences. Your comments and sug- Malik, Hinduism Today correspon-
gestions on any of these trends is welcome. dent, New Delhi; Professor M.G. Prasad.
E-mail them to megatrends@hindu.org. ∏π
themselves ill-equipped to provide the answers. They never
asked the questions of their parents, so they simply do not know.
Clearly there is a heightened need to not only teach children the
basics of Hinduism but to do so in a practical way, showing how

Update 2002
The continuing increase of India’s informa-
tion technology expertise and the global
recognition of it are improving India’s posi-
tion in the world. The city of Bangalore
alone has 1,000 software firms and 80,000
engineers. India exports us$6.2 billion in
software annually. Technology in India is
advancing at an accelerated pace due to a
return of money and talent from abroad.
There is a growing recognition of the need
for appropriate technology, rather than ener-
gy- and resource-wasting methods. Thou-
sands of highly educated Hindus have re-
turned to India, bringing with them their
global technological expertise. For example,
Dr. Anil Rajvanshi, engineer-inventor, left a
successful career in America to return to In-
dia where he focused on appropriate tech-
nology, developing an improved lantern and
cycle rickshaw. The move from agricultural
to technological is also a move out of villages
into cities. Some of the consequences of this
their own as a nuclear family. The move into
cities is creating a growing middle class
whose knowledge of Hinduism in some fam-
ilies is greater than their parents’ and who in
general stand apart from Hinduism’s mili-
tant faction.
Major Blows to
10 Fewer Setbacks
Sporadic abandonment of Hindu ideals
causes localized setbacks, but nothing such
as we’ve suffered in the past. The occasional
adoption of violence to achieve some ends is
the most obvious compromise of our ideals.
Other negative trends include: the neglected
religious education of children in the West
(which has possibly caused the loss of an en-
tire generation); the failure to encompass
the inevitable intermarriages outside Hin-
duism; and the tendency to give up the veg-
Education
requiring the presence at the Pakistan bor- their religion can benefit their life, bringing greater peace of
der of nearly half-a-million Indian soldiers mind, harmony, self-control and success.
and raising the specter of nuclear confronta- There is a wide disparity between what various Hindu institu-
tion. Its resolution will surely be on our list tions offer to children. Have you ever visited a Hindu temple and
of trends for the next decade, unless some- found the adults inside attending puja while their children are
thing unanticipated comes from the fallout
of September 11.
How Kids Carry on the Faith running around outside playing? In such a situation, the children
are obviously not learning much about Hinduism. They have
A consequence of the Hindu diaspora is been brought to the temple by their parents. When they are
an increased number of Hindus marrying
outside their community, as subsequent
generations become more and more identi-
fied with their new country. Cross-cultural
assing on hindu traditions to the younger gen-
eration has always been a duty of parents. However, that
duty is more difficult to fulfill in today’s world. Television,
the Internet and computer games fill hours of many chil-
adults, how many will choose to attend? Many temples were built
by devout first-generation Indian immigrants. Will the third gen-
eration, born in America, still be devout Hindus? That is the
question and the challenge. On the positive side, there is a sig-
marriages are more common among Hindu dren’s daily life, significantly influencing their values, beliefs and nificant growth in the number of Hindu summer camps world-
girls than boys. An unverified statistic we attitudes. Some children are growing up in communities where wide, which must be having a good influence. Wise temple man-
were given for the Houston, Texas, area is Hindus are a small minority, and these children tend to take on agers have even given serious responsibilities, such as festival
that ninety percent of Hindu girls and fifty the interests of their non-Hindu peers. Parents are also faced organizing, to their youth groups, and youth have responded well
percent of Hindu boys marry a non-Hindu. with an unprecedented number of questions about Hinduism. to these grown-up challenges, becoming more interested in Hin-
The question then is will the non-Hindu The younger generation, especially those educated in a Western duism and engaged in the temple as a result. Another positive
spouse be accepted into the Hindu commu- style school, are taught to question and challenge, “Why do we do sign was seen in March, 2002, when the Tamil Nadu state gov-
nity and be allowed to convert to Hinduism, this?” Many of their parents were raised in the Eastern education ernment began Sunday spiritual classes in 63 Hindu shrines in
or will the Hindu convert to the religion of system in which questions are discouraged. Therefore, when which children are being taught sacred songs by the temple
the spouse, which leads to the Hindu com- asked why this and why that by their children, parents find singers, and scriptures by the priests.
munity’s disappearance into mainstream

26 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 27

GODDESSES
Sarasvati
in Japan
Ancient Buddhist
monks introduced the
Hindu pantheon
he substantial sums of hinduism
that Buddhism carried along on its his-
toric spread across Asia is not always
appreciated. Indian Mahayanist philo-
sophers, such as Nagarjuna, directed Bud-
dhism back towards Hinduism, away from
the rigid atheism of Theravada Buddhism. It
was Mahayana Buddhism that spread to
China, Korea, Japan and Vietnam. As a re-
sult, some of the earlier schools in Japan,
such as Shingon, Kegon and Tendai, had
largely Hindu pantheons. In addition, the
Mahayana scriptures are in Sanskrit, unlike
the earlier Theravadin canon, which is in
Pali, and numerous Sanskrit inscriptions can
therefore be seen in Japanese temples, and
sometimes on rocks in the mountains.
Japanese folk religion is a rich mélange, but
a number of Hindu Gods play an important
role. For example, of the seven Gods of good
fortune whose temples people visit at New
Year, three are Hindu: Daikoku (Mahakali),
Bishamon (Vaishravana) and Benten, Ben-
zaiten or, most formally, Bensaitensama
(Sarasvati). A popular temple at Futako
Tamagawa, Tokyo, displays Ganesha far
more prominently than the Buddha.
Sarasvati is one of the first Deities record-
ed in Hinduism, being mentioned numerous
times in the Rig Veda, as the sacred river on
the banks of which the Veda was inspired,
and as the Goddess who is “inciter of all
pleasant songs, inspirer of all gracious
thought” and “best mother, best of rivers,
best of Goddesses.” Sarasvati is now usually
seen as the shakti of Brahma, and the pa-
tron Goddess of the arts, learning and mu-
sic. She is usually shown playing a vina, and
sometimes with four arms.
In Japan, Benten is usually shown, rather
similarly, as a beautiful woman dressed in
the robes of a Chinese aristocrat, playing a
biwa (a kind of lute) and wearing a jewelled
crown. As such, She is instantly recognizable
from thousands of television and magazine
advertisements, and is perhaps the most
well-known Japanese Deity. More specifi-
cally religious pictures often show Her with
multiple arms. She is the Goddess of music,
cultured learning and the entertainment-re-
28 h i n d u i s m t o d ay october/november/december, 2002
lated arts, and also of rivers and water. Most
of Benten’s temples and shrines are on is-
lands, in rivers and streams, ponds and
lakes, or near the sea.
From ancient times, Benten has been
identified with the Shinto Goddess of is-
lands, Itsukushima-Hime or Ichikishima-
Hime, a minor figure in the oldest Shinto
scriptures. In 1870, Shinto and Buddhism
were legally separated, and the Shinto cler-
gy have thus stressed this identification so
as to continue worshipping Benten at jinja
(Shinto temples). Just as in the Rig Veda
Sarasvati is viewed as one of a trinity of
Goddesses, together with Ila and Bharati or
Mahi, in the Shinto classics Itsukushima-
Hime is one of a trinity of water Goddesses,
together with Tagori-Hime and Tagitsu-
Hime, all of whom were formed from the
sword of the Sun Goddess. This trinity is
k o d a n s h a i n t e r nat i o na l lt d
Goddess of Enoshima: Two forms of the
Goddess Saraswati in the form of Bensait-
ensama, commonly called “Benten,” at the
famed island of Enoshima, near Mount
Fuji, (left) one playing the lute and (right)
one eight-armed; (inset left) “Bensaiten-
sama” in Kanji script, the respectful form of
Goddess Saraswati’s Japanese counterpart
k a na g awa p r e f e c t u r a l t o u r i s t a s s o c i at i o n
tile harvests of the five cereals and their
manifold increase, and brings all things to
birth. She is also known as Myoonten (fine
music Deity), Bionten (beautiful music de-
ity) and Gigeiten (fine arts Deity), and is
widely revered as the Goddess who enables
the striving for excellence in arts, crafts,
technology, music, literature and religion. It
all sounds very much like Saraswati.
k a na g awa p r e f e c t u r a l t o u r i s t a s s o c i at i o n
Benten is associated with dragons and
snakes, especially white snakes. There are
numerous stories of Her taking the form of
a snake, or marrying a giant snake or sea-
dragon, and She is sometimes shown as a
human-headed snake or a coiled snake. In
Japanese myth and folklore the dragon is as- Benten in art and culture: (top) The island of Enoshino, with Mount Fuji in the back-
sociated with rivers and the sea, and in ground, is seen in this 19th century painting by Hokusai. (below) Shortly after the founding
Taoist thought it represents the forces of na- of the Zeniarai Benten temple, a ruler washed coins in the temple spring, with the wish to
ture. It is thus possible to understand Benten double his money. Now thousands of pilgrims wash coins and paper money in bowls in the
as the immanent aspect of divinity in na- temple’s natural spring. It’s a unique form of “money laundering,” joke Japanese writers.
ture. Then, if one understands Brahma to be
the transcendent aspect of divinity, the per- with sloping sides and flat top, painted red— small island at one end, surrounded by lo-
ception of Sarasvati as immanent accords on the beach is one of Japan’s most famous tuses. The pond is one of the sources of
well with Her being His shakti. This makes sights. Tame deer roam the island. The sa- Shakujii River and used to be a place of an-
it possible to see the East Asian nature-ori- cred island of Chikubushima in Lake Biwa nual pilgrimage for the rice-farmers living
worshiped at the Munakata Jinja near ented religions of Shinto and Taoism as God- has both jinja and Buddhist temples to Her. along its banks. For centuries it has been
Fukuoka, and also at subsidiary jinja. dess-oriented forms of devotional Hinduism. The lake is sacred to Benten because it is taboo to hunt or collect timber, plants or
Although Sarasvati is a river Goddess, It- Japan’s three most important Benten jinja shaped like and named after Her biwa. fuel in or around the pond, and it is now an
sukushima-Hime is identified with the off- are Enoshima, Itsukushima and Chikubu- There are countless other Buddhist and outstanding nature reserve. At a fork in the
shore island of Miyajima, and Benten is shima. The small island of Enoshima, con- Shinto shrines and temples in Japan. Among road near Shinjuku, Tokyo, there is the tiny
therefore sometimes considered to be a sea nected by a bridge to the mainland near the hills above Kamakura, Zeniarai Benten Nuke Benten or Ichikishima Jinja, a tiny is-
Goddess. However, all the marine islands Kamakura, is dedicated to the Munakata is in a cave with a stream flowing through it. land surrounded by goldfish-filled ponds.
dedicated to Her are close to the land, often trinity. In the jinja there are two statues of “Zeniarai” means “penny-washing,” and Hakone Jinja on Lake Ashi is a favorite
joined by bridges or causeways, and the area Benten, both more than 600 years old, of people believe that washing coins there will weekend destination for Tokyoites. In the
of tidal flow thus seems to have replaced the which one is unclothed and the other eight- make them multiply. Deep in the recesses of grounds there is an exquisite pond full of
flow of the river. She is sometimes associat- armed. The unclothed Benten is milk-white, the cave is a statue of Benten in the form of carp, with a small Benten shrine on a mossy
ed with fishing and sea travel. plays a biwa, and is carved in great detail. a snake with a human head. rock in the middle. There is no bridge, but
Benten has from ancient times been She is popular with female entertainers, Other shrines near Tokyo include the the floor of the pond is covered with coins
known as Uka-no-Kami in Japan and as the such as geishas in the past and actresses and temple at Shinobazu Pond, Ueno, in central thrown in as offerings. At all these shrines,
Dragon God in China. She is worshiped as pop singers today. The eight-armed Benten Tokyo and at Inokashira Pond at Kichijoji one can sense the continued presence of
the water Goddess, who is the womb of all holds a sword, a dharma wheel and various (meaning “Lakshmi Temple”), in the west- this Goddess who came from India to bless
things in the universe, and of all reproduc- other items found in Hindu iconography. ern suburbs. It has a Bentendo on a small is- this land of the rising sun. ∏π
tion and development. She is the Goddess of The small island shrine of Itsukushima or land reached by two bridges. At Shakujii, a Author Richard Thornhill, PhD, lives in
happiness and good fortune who blesses Miyajima is a short ferry ride from Hiroshi- couple of miles north of Kichijoji, there is Tokyo, where he works as a translator. E-
business and productivity, controls the fer- ma. The torii—ornate jinja entranceway Sanpoji Pond, with Itsukushima Jinja on a mail him at r-n-thornhill@aa.bb-east.ne.jp.
october/november/december, 2002 h i n d u i s m t o d ay 29
 NO FEAR E D U C AT I O N

The life of children in three of India’s leading Hindu schools reveals that
the ancient tradition of big people hitting little people is slowly dying, yet
India’s Struggle to Stop Raising and Schooling we have far to go in raising and teaching children without violence
Children with Physical Punishment
B Y R AJIV M ALIK , N EW D ELHI , I NDIA gentle system of child-rearing and educa- over 74 schools and colleges, also in North In-
he physical abuse of children tion. On assignment from Hinduism Today dia. Both Parmarth Niketan and Omkara-
around the world has been a way of to better understand if this indeed might be nanda Ashrams are run by reputable swamis
life for many more years than most of the case, I visited some Hindu orphanages and are responsible for the education of liter-
us would care to count. Long estab- and educational institutions to conduct in- ally thousands of young people. All three of
lished as habit despite the nagging terviews and assemble some first-hand as- these institutions are preeminent in the field
condemnation of conscience, it has sessments of the way students were being of responsible education and are outspoken-
been defended in homes and schools alike as treated. These visits were all too revealing. ly keen on abolishing child abuse. They
the “only way” to control and train disobedi- In New Delhi I called upon Udayan Care, a haven’t succeeded yet, but they’re miles
ent youth. However, times are changing. Re- small but distinguished orphanage/school ahead of nearly every other school in India
ligious leaders, social workers, teachers, par- which houses and trains 35 abandoned chil- where corporal punishment is just the way
ents and—most importantly—student youth dren in three homes and plans to double in things are done.
are now fearlessly speaking out. “Violence is size by the end of the year. In Rishikesh I vis- Investigation revealed that all three insti-
not the only way,” they say. And people are ited two extensive Hindu teaching institu- tutions were involved in or knew of contin-
listening. tions: Parmarth Niketan and Omkarananda uing child abuse right in their classrooms.
One might assume that Hindus, as staunch Ashrams. Parmarth Niketan runs 127 schools The severity of this startling reality was
adherents of ahimsa, nonviolence, might spread over seven states throughout North In- magnified by the fact that strict rules had al-
provide significant leadership toward a more dia, and Omkarananda Ashrams presides ready been set in place to constrain harsh

A young victim: “At home I am beaten

quite frequently,” confesses Kumud
Sharma. “Whenever I do something
wrong, I am beaten. If the children do not
obey their teachers, the teachers beat
them. The teachers, when the students
do not listen to them, are compelled to
beat them.”
d e v r a j a g a r wa l

amit kumar

Working toward a hopeful future: Kiran Modi, the brains behind the Udayan Care Home, relaxes with students at her New Delhi school

o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2 h i n d u i s m t o d ay 31
p h o t o s : d e v r a j a g a r wa l
punishments—yet it was going on anyway.
The people I spoke to were quite aware of
clear-cut instructions made to their princi-
pals, teachers and staff that children were
not to be beaten, slapped, verbally abused or
forced to assume physically painful posi-
tions for long periods of time.
At Udayan Care, counselor-cum-child
psychologist Sri Vikram Dutt freely admit-
ted he himself had slapped children. He
even went to great lengths in his conversa-
tions with me to justify such action. He said
that slapping a child with full awareness and
consciousness was a very difficult duty but
nevertheless sometimes has to be done.
Udayan Care maintains a register in
which teachers and “mentor mothers” are
supposed to make entries every time they
physically manhandle a child. They are also
supposed to record all details of such acts,
Admissions
oth parmarth niketan and
Omkarananda Ashrams opened
their doors wide in welcome
when Hinduism Today came to
call for these interviews. They
were proud to present themselves
as high-profile examples of institutions fea-
turing a new wave of nonviolent educational
programs slowly infiltrating schools and
homes around the world. Risking criticism,
as all trendsetters do, they bravely faced mi-
crophone and camera and clarified in the
process that the challenges of setting new
precedent are not always obvious or simple
and that successful communication is a rare
thing. Hence, the following collection of sur-
prisingly diverse perspectives, which repre-
sent the thoughts of thousands presumably
dedicated to a common ideal, reveal in the
final analysis that, while they officially sup-
port not physically punishing kids, it is an
ideal they have not yet fully realized.
32 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2
including their reasoning for the use of
force. When asked if maintaining such a
register might actually provide implied li-
cense for teachers to physically abuse chil-
dren, Dutt was unable to give a clear reply.
Just north of New Delhi in Rishikesh at
Parmarth Niketan, where guidelines for
teaching at the gurukulam (school) there
clearly state that beating children is a crime,
students were nonetheless being abused. This
was occurring even though Swami Chi-
danand Saraswati, the gurukulam’s presiding
dean, affectionately known as Muniji, strong-
ly admonished corporal punishment when he
talked with me.
Rishikumars, as students at Parmarth Ni-
ketan are called, told me that they were of-
ten beaten. While this was denied by two of
the ashram’s women managers, Muniji him-
self said that he was not shocked. Apparent-
Parmarth Niketan:
Swami Chidanand
Saraswati (Muniji):
Beating a rishikumar
(student) is a crime and
should not be done. But
still sometimes my
acharyas (teachers)
come and tell me that they should be al-
lowed to give more severe punishment. But I
put my foot down. If the children are han-
dled with violence, they will learn violence.
If they are handled with care and love, they
will learn care and love.
✸ TEACHERS ✸
Pratibha Joshi:
A big wall comes
between the child
you beat and your-
self. That child will
not improve. Many
of the children that
come here have
been beaten at
ly, even though firm rules about the benev-
olent handling of children had been formal-
ly set in place, there were at least some
teachers who just would not or could not fol-
low those rules for one reason or another.
Although Muniji promised to conduct fur-
ther investigations into the matter himself,
the very fact that he was just hearing about
this abuse for the first time from me, indi-
cates another dimension of the problem: a
lack of communication. The law, the spirit of
the law or the inspiration to follow the law
was somehow not filtering throughout the
entire system in the same way (See inter-
views below).
After extensive questioning, some women
teachers at Parmarth Niketan admitted that
although they did not administer corporal
punishment to school children, they did at
home to their own children. This, they said,
home and at school. Even their parents come
here and tell us to beat them. It is very diffi-
cult to teach them that there is another way.
But we are having marvelous results.
Rekha Rao: I finished my teacher’s training
30 years ago in New Delhi. I have taught in
many schools.
Children are very
sensitive. They
sense you even
when you do not
open yourself up
to them. Your
body language
conveys a lot.
They will either
feel comfortable or
uncomfortable
around you. I do
not believe in beating children. If you re-
strain children by unfair means, you will
ruin their personalities and break their self-
esteem. We do not have to do much. We do
not have to resort to anything. Over time
was their right, since their children be-
longed to them. “They are my children,” one
teacher defended. “And anyway, how can I
correct them without beating them?”
Just up the road at Omkarananda
Ashrams, the principal of Omkarananda Ni-
layam, one of two schools in Rishikesh run
by the ashram, Col. (rtd.) D. L. Sachdeva,
stated that only after he had joined the
school some three months back were steps
taken to check the practice of corporal pun-
ishment. What happened before his arrival,
he said, was anyone’s guess. Sachdeva admit-
ted that once he was told that someone from
Hinduism Today would be coming to in-
terview them concerning corporal punish-
ment, he immediately opened the issue for
debate among the officials of the school.
According to him, the response was over-
whelmingly in favor of formally stopping the
they will take us as their gurus if we handle
ourselves properly. The parents trust us with
these children, their most valuable posses-
sions. We must not do injustice to that trust.
Amit Upadhyaya: Let me tell you that I have
come out of a guruku-
la. I was beaten a lot.
I know what it is like.
The best way to teach
is to live right with
the children like
friends. If their par-
ents instruct them,
they may not obey.
But if a friend tells
them something, they
will understand more
readily.
Joshi Naresh: Like Amit, I was raised in a
gurukulam where I was beaten. Now I am a
teacher, and I have come to the conclusion
that child-beating is just not the correct way
to handle children.
abuse altogether, even though, apparently, a
concern that this should be done had already
been widely expressed among teachers.
The Vice-President of Omkarananda
Ashrams, Swami Vishveswarananda, said
that although he and the founder of their in-
stitution, the late Swami Omkarananda,
were against corporal punishment and that
most of his teachers would concur with such
a sentiment, he could not assure that the
abuse of children was not currently being
practiced in the chain of schools run by his
ashrams. There are hundreds of teachers
and thousands of students, he lamented, and
it would be impossible to guarantee that
every teacher was behaving properly.
As I reflected on my interviews at these
three honored Hindu institutions where big
people hitting little people was occurring
even under the guidance of spiritual leaders,
Shashi Gaur: The children here are now
treated with great love. They will obey what
you say. I have never seen anything like this.
✣ STUDENTS ✣
Navin Kumar:
I do wrong acts and
guruji (teacher) slaps
me. It was day before
yesterday only that I
got a slap. I got it be-
cause I was doing
masti (fun).
Kamlesh Sharma: Although we try to avoid
doing anything wrong, mistakes sometimes
happen. Then our teachers punish us. I have
not yet been slapped. The punishments giv-
en to me include cleaning the gurukulam
and standing in the sun. Sometimes I am
sent to recite mantrams on the bank of the
Ganges. All these punishments do have an
impact. We do not repeat the mistakes. I
would like to be treated with love. With
love, even God can be attained. So, with
o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2 h i n d u i s m t o d ay
Lots of Sharing: Correspondent Rajiv Malik
conducts interviews at Parmarth Niketan
and Omkarananda Ashram: (Left to right)
A father of an Omkarananda student;
Navin Kumar, a student at Parmarth Nike-
tan who identified a teacher who slapped
him just days before; a group of children
from Omkarananda Nilayam and faculty
members at Parmarth Niketan.
I could not help but wonder what it was like
in the public schools of India. In India’s Cen-
tral Schools, as they are called, there is no
desire or plan to curb corporal punish-
ment—nor even the slightest knowledge of
its far-reaching ill effects. I was now coming
to fully cognize the seriousness of India’s
child abuse. It was far worse than I thought.
I already knew that, today, child beating
in India is so commonplace that it has dis-
love we can win over any human being.
Harish Vyas: I am a good boy, but I do some
naughty things when all of the others are
having fun. My teachers do not get angry
with me, and I have not yet been beaten,
because I do not make big mistakes. I am
scolded sometimes and asked to write down
some words many times as punishment. But
this improves my handwriting and helps me
memorize the lessons. Sometimes they ask
me to bow down and touch my foot thumb
as a punishment.
Seeta Yadav: I am the house captain of the
school. I love all of the teachers, and all my
teachers love me. I love
my school. I also inspire
the children to do good
in life. I tell them to re-
spect their elders. If a
child does something
wrong, then we punish
the child. The child may
be asked to stand in one
33

d e v r a j a g a r wa l
Another day in class: Young children in class at Omkarananda Preparatory School
solved into the background of “the way
things are.” Adult men and women who
grew up in this society, where corporal pun-
ishment was commonplace, find it difficult
now to consider that perhaps there is anoth-
er way that children might be raised. These
people live with a deeply ingrained assump-
tion that, in the control of children, there is
just no alternative to child beating.
Every month in New Delhi alone there is
some grim ordeal being showcased by the
place for a long time.
Omkarananda Ashram:
Swami Visheswarananda: Beating children
is an act of emotion. An emotional act is
never a controlled act.
Thus, violent child
abuse is a very dan-
gerous thing and
should not occur. I do
agree that some sort
of punishment must
be there. But common
sense must be used.
There are other meth-
ods which will work.
Although possibilities
for alternative meth-
ods are endless, they must be formulated
very carefully. The child’s dignity should
never be hurt. Now, this is not so easy. We
are now running 74 educational institutions.
To control so many schools is a very difficult
task. Anything can happen and not everyone
is honest and moral in following the rules.
34 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2
media, detailing cruel treatment of a child
student by a teacher. In February, 2002, an
11-year-old student was hospitalized for five
days after her teacher beat her with a stick
for not bringing her notebook to class. In
January of the same year, a teacher pulled
eight-year-old Rachna’s hair out by the roots
when she was unable to properly recite her
Hindi lesson. A few months before that, a
13-year-old student was stripped naked and
paraded down the halls of her school. One
We give instructions to all of our teachers
that abuse should not be used. But what
most often happens is a teacher gets angry,
and in that state of anger he acts. I call this
street fighting. Swami Omkarananda would
never have supported any type of child beat-
ing. It may have happened during earlier
times, but we have now entered a new age.
✸ TEACHERS ✸
Meenakshi Gupta: I am principal of
Omkarananda Preparatory School in
Rishikesh. When we
ourselves live in a dis-
ciplined way, only then
can we expect disci-
pline from the chil-
dren. We have to set
an example for them
in all of our activities
and through our daily
routine. Sometimes
slapping occurs. The
children love me, but the most important
thing is that they are also afraid of me. Only
17-year-old student was actually hospital-
ized with a cerebral concussion after being
brutally beaten by his physics teacher for
full five minutes. The list goes on.
Many Indian teachers and parents who
beat their kids contend they are simply fol-
lowing an ancient tradition that is not only
acceptable but honorable. Certainly, it is true
that violence in teaching is a part of Indian
history and folklore. But this does not make
it right. Stories glorifying a teacher’s brutal-
ity as a “blessing” are not even logical. The
youth of today are too bright and intelligent
for this. At the very least, they expect reason.
They hear or read these stories and perceive
in them easy excuses for people bigger and
older than they are to rule them by fear.
Times are changing and so must the disci-
pline of children. The very idea of corporal
punishment is completely out of sync with
the concept of ahimsa. It always was.
Hence, there have always been at least a few
good Hindus who lived, taught and learned
in peace and harmony. The difference now
is that more people are willing and wanting
to practice nonviolence with full under-
standing of all of its implications. This was
exemplified recently when the state govern-
ment of Andhra Pradesh issued an order
banning corporal punishment in schools.
Under this new law, offenders are liable for
prosecution under the Indian Penal Code.
Such notable deeds bode well for the future.
Yet still, old habits die hard. Determined
and persistent effort must be made gradual-
ly over a long period of time. Looking at the
problem of abuse squarely and bringing it
out into the open is a beginning step. ∏π
in this way can discipline be enforced. One
kind of punishment we give is to make
naughty children feel inferior. We send them
to the playgroup, which is the lower class.
We demoralize them in this way and make
them feel ashamed. Then they improve.
Col. (Rtd.) D. L. Sachdeva: I am principal of
Omkarananda Saraswati Nilayam in
Rishikesh. I cannot say anything about what
happened before my arrival. I joined this
school just three months back. Now I am a
strict follower of this rule about no corporal
punishment whatsoever. When I first ar-
rived, some punishments
were being given. It was
expected. Even the par-
ents themselves would
come and ask why we
were not beating their
children? My method is: a
child misbehaves once,
then a second time. The
third time a note is sent to
his parents.When this is
one is to beat anyone. We also devised a punishment reg-
“In Memory of My Son” ister. If a teacher beats a child, even though it is against
the rules, he or she is supposed to record it in this register.
The children love it here. One child, before she came to
live here, was made to steal and beg and do all kinds of
iran modi named udayan things. Her own father made her do this. At the age of
care after her son, Udayan, seven she ran away from home after being beaten with a
who cared, loved and lived for burning stick. After living in the streets for four years on
children before his early death at her own, she came to stay with us. She is now one of our
the age of 21. From its inception this brightest children.
small orphanage-school has been a labor ❖ ❖ ❖
of love. Hinduism Today interviewed Vikram Dutt: In disciplining our children at Udayan Care,
Kiran Modi, its founder, and Vikram we have developed some alternative methods. One is tick-
Dutt, her right-hand man. Here are ling. We have these major tickling sessions. If a child does
some of their thoughts. something wrong, all of the other children will catch him
and tickle him. Violence as a consequence of wrongdoing
❖ ❖ ❖ is replaced with a fun activity. We also use something
Kiran Modi: We started Udayan Care in called creative art therapy. The vocabulary skills of a
1994. I am the managing trustee. From young child are minimal. But he or she can draw a pic-
the very outset my inspiration was the ture and enjoy it, too. And in their drawings, they do not
memory of my son, Udayan, who died realize it but their inner thoughts come out, and we can
from an accident at the age of 21 in come to understand them and work with them. We are
America where he was going to school. working towards an ideal system. The most important
As we were going through all of the papers that he left behind, we thing is to recognize where we are
found that he was doing a lot of work for children. He was spon- now and build a bridge toward
soring kids for a program called “Save A Child.” And he was doing where we want to be. We have all
some other things like this. We did not even know about these ac- participated in the nonviolence
tivities. So we thought the best thing that we could do would be to workshops, but where are we today?
continue doing something similar in his memory. This is how All of India is in a very violent state.
Udayan Care came to be. Udayan means “sunrise.” Violence comes when you do not
One by one, I found more women like me to help—all mothers. think about your action. The mo-
We set up different homes and started caring for the children. ment you start thinking about your
Many of the kids that we care for have behavioral problems. They action, it will be difficult for you to
are straight from the street and have been abused a lot. We real- slap. Then, if you do slap, it will be
ized that we were going to need some professional help. This was for good reason. In seven or eight
when Vikram came in. He is a rehabilitation expert. He takes care months, I have given three slaps, but
of the counseling. To control any further abuse, Vikram devised a each of these was given like a life-
parenting pledge. Everyone has signed it. It makes it clear that no saving injection. ∏π
about to happen some children cry. Even ishment, but others are just very naughty behavior. So the remarks given in the diaries
some girls request us not to send the note to and need to be tackled differently. Our fore- by the teachers are effective. I am naughty
the parents because they know they will be fathers and fathers used to say how they sometimes at home but not in school. At
beaten at home. Imagine. Then I tell the stu- were disciplined by beating. They were even home sometimes I get a beating.
dent, “Ok, don’t worry.” On some other pre- beaten to the extent that their teachers
text, I call the parents in and tell them what would actually haunt them in their dreams. Kriti Datta: I have never been beaten or
they are doing at home is not good. You Today, mostly what you find is that the chil- scolded in school, but I have seen other chil-
know, the major thing happening is that in dren who are given beatings belong to the dren being beaten. Boys and girls both are
many of these schools there is not proper co- low performance group. beaten without any partiality.
ordination among these three groups: the
teachers, the parents and the students. ✣ STUDENTS ✣ Pawan Arora: Physical punishment is given
Dimple Singh: In this to children when they behave beyond a lim-
Mahavir Singh Negi: school, teachers write it. In that case they are sometimes slapped,
Sometimes it is very remarks in their di- and that is ok.
much needed for aries. There are chil-
children to be hit. We dren who will not feel Rahul Sharma: Teachers mostly try to make
can also give them like coming to the us understand. If you
punishment, like school after they have make a child under-
making them stand been beaten. But by stand with love, he
on a chair, or getting the remarks given in will learn easily, but
into the cock posture the diaries of the if you beat a child, he
(standing on one leg). teachers, the parents will be difficult to
There are children of the children can control and will never
who can be made to get to know about the child’s problems and understand.
understand things without this kind of pun- the child himself becomes careful about his
o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2 h i n d u i s m t o d ay 35
 G R E E N L A N D

Fourteen Tips ICELAND

SWEDEN
FINLAND

For Teachers
N O RWAY
R U S S I A
EST
ON
IA
L AT
DENMARK VIA
C A N A D A LIT
xperts agree that the best way RU HUAN
UNITED SSIA IA
KINGDOM
to deal with childhood misbehavior, IRELAND
NETHERLANDS
POLAND
BELARUS

BELGIUM GERMANY
both in class and at home, is to pre- LUXEMBOURG CZECH
REP. SLOVAKIA K A Z A K H S TA N
vent it from occurring in the first SWITZERLAND
AUSTRIA UKRAINE
HUNGARY MOLDOVA
IA M O N G O L I A
place. This is not always possible, of N
FRANCE SLOVE ATIA ROMANIA
CRO VINAYUGOSLAVIA
course, but schools—and homes too—with S PA I N ANDORRA
-HERZE
GO BULGARIA
ITALY MACEDONIA
GEORGIA KYRGYZSTAN
SNIA
the best discipline not only correct miscon- PORTUGAL
BO
ALB
ANIA
ARMENIAAZERBAIJAN
T U R K E Y
UZBEKISTAN
TURKMENISTAN TAJIKISTAN
NORTH
KOREA
GREECE
duct after the fact but also actually catch it U N I T E D S TAT E S O F A M E R I C A
SOUTH KOREA J A P A N
SYRIA
before it happens by teaching youth appro- TUNISIA
CYPRUS
LEBANON AFGHANISTAN C H I N A
priate behavioral and communication skills MOROCCO ISRAEL
JORDAN
I R A Q I R A N

early. Here are some tips for teachers for cop- ALGERIA S AU D I PAKISTAN
NEPAL
BHUTAN
ing with kids in class with kindness. BAHAMAS
WESTERN
SAHARA
L I B YA EGYPT
A R A B I A QATAR
UNITED BANGLADESH
ARAB TAIWAN
CUBA EMIRATES BURMA
❖ Rehearse how you will handle various dif- MEXICO
JAMAICA
DOMINICAN
HAITI REPUBLIC MAURITANIA OMAN
I N D I A LAOS
HONG KONG

ficult situations that might arise in class. BELIZE PUERTO RICO M A L I

NIGER CHAD
ERITREA Y E M E N VIETNAM

❖ Plan youth activities well enough that stu-

GUATEMALA HONDURAS SENEGAL THAILAND
EL SALVADOR GAMBIA BURKINA
NICARAGUA FASO SUDAN
TRINIDAD & GU GUINEA-BISSAU CAMBODIA
dents just don’t have time to cause trouble. GUINEA NIGERIA PHILIPPINES

A
COSTA RICA TOBAGO

N
GHANA

IA
❖ Try to teach rather than punish.

U
EN AM
A
PANAMA VENEZUELA CENTRAL

G
AN
SIERRA LEONE IVORY ETHIOPIA

FR IN

H
AFRICAN SRI

UY
COAST

C
R

BE GO
❖ Find ways to encourage and compliment.

SU
LIBERIA REPUBLIC

NIN
G
LANKA
BRUNEI

TO
CAMEROON SOMALIA M A L AY S I A
❖ View student’s misbehavior as mistakes in
EQUATORIAL
COLOMBIA GUINEA KENYA
CONGO Z A I R E UGANDA
GABON
ECUADOR
judgment rather than negative tendencies. RWANDA

❖ Eliminate “reward” and “punishment.”

BURUNDI

❖ Make consequences relate to misbehavior.

LEGEND: TANZANIA I N D O N E S I A PA P UA
NEW
GUINEA SOLOMON
ISLANDS
For example, if a child makes a mess, he B R A Z I L ANGOLA

or she should clean it up. = Corporal punishment PERU ZAMBIA

MALAWI

❖ Point out things kids can do to help each prohibited in schools BOLIVIA MOZAMBIQUE VANUATU
FIJI
ZIMBABWE MADAGASCAR MAURITIUS
NAMIBIA
other foster a team spirit. BOTSWANA RÉUNION
❖ Ask “what,” “how” and “why” questions
PARAGUAY NEW CALEDONIA
= Corporal punishment SWAZILAND AUSTRALIA
when challenges come up so students prohibited in schools CHILE

know you are genuinely interested in their LESOTHO

opinion. Ask for their explanation before and homes URUGUAY

S O U T H A FRI C A

imposing your own.

❖ Promote self-control by teaching calming = All other colors have
techniques like deep breathing, counting to no laws to restrict ARGENTINA NEW
ZEALAND
ten and taking a walk to “chill.” abuse.
❖ Make friends with students. Say hello and
m o u n ta i n h i g h m a p s

smile. Always use a calm tone of voice. FALKLAND/MALVINAS

❖ Use good manners when addressing chil- ISLANDS

dren about their behavior. Be sure to say: M A I N E

WASHINGTON
“I am sorry,” “May I?” and “Excuse me” N O RT H DA KOTA M I N N E S OTA VERMONT

when appropriate. Teach by example. Statistics were obtained from www.endcorporalpunishment.org M O N T A N A NEW HAMPSHIRE

❖ If a child exhibits many behaviors which for the world map and from www.stophitting.com for the US map O R E G O N
WISCONSIN
MASSACHUSETTS

concern you, don’t try to change all of IDAHO MICHIGAN N E W YO R K RHODE ISLAND

them at once. Take one at a time. W Y O M I N G SOUTH DAKOTA P E N N S Y LVA N I A

CONNECTICUT

NEW JERSEY

❖ Set behavioral rules but make sure they O H I O

Mapping the laws:
N E B R A S K A
Education, as well as legisla-
are few in number, reasonable and appro-

The Realm of Legal

I O W A DELAWARE
INDIANA
ILLINOIS WASHINGTON D.C.

priate to the child’s age and development. NEVADA

U T A H
WEST
VIRGINIA
MARYLAND
tive and legal reform, is crucial
VIRGINIA to ending corporal punishment
CALIFORNIA
C O L O R A D O K A N S A S
M I S S O U R I
K E N T U C K Y
of children in schools world-
RESOURCES NORTH
CAROLINA wide. In 1979, Sweden became

Child-Beating is
H a w Ha ai w a i i TENNESSEE
Books: Positive Discipline in the Classroom O K L A H O M A
ARKANSAS
SOUTH
CAROLINA the first country to ban all such
by Dr. Jane Nelsen, Raising Self-Reliant A R I Z O N A N E W M E X I C O
classroom abuse. Today, as the
Children in a Self-Indulgent World by H. MISSISSIPPI A L A B A M A
G E O R G I A
above maps show, 90 countries
Stephen Glenn and Jane Nelsen, Teachers LOUISIANA
have made it illegal for teachers to
Who Make a Difference Video by H. hit students. In the United States cor-

Shrinking ... Slowly

T E X A S

Stephen Glenn, Winning Over Your Diffi- poral punishment of youth in schools is
cult Students, by Yvette Zgonc. FLORIDA
now illegal in only 27 states. In homes,
Web: www.endcorporalpunishment.org the “reasonable” use of force by parent in
www.stophitting.com handling kids is legal in all countries except
www.nospank.net eleven—and in every US state except Minnesota.

36 h i n d u i s m t o d ay october/november/december 2002 october/november/december 2002 h i n d u i s m t o d ay 37

 apologized back to me, admitting he had not BANGLADESH
behaved well. After that our relationship im-

The Mahilara Miracle

proved one hundred percent.
I also discovered that it was extremely
beneficial to clearly state ahead of time what
the consequences would be for breaking
classroom rules. For instance, I would tell
my students that if they turned in home-
work late, they would receive half credit; or
if they came to class late they would have to
How we got our ancestral village temple renovated by the government
run laps outside. This method worked well.
It made them take responsibility. Accepting
responsibility for one’s actions is difficult for BY SABYASACHI GHOSH DASTIDAR My wife and I have been visit-
many students. They try to play the blame NEW YORK ing Mahilara regularly for the
game—the “He made me do it” ploy. How- past two decades. During my
h i n d u i s m t o d ay

ahilara village is ever so

ever, once kids realize they have a choice, dear to my family. It is located in 1994 visit, I thought the temple
and that choices have consequences, they a remote, picturesque area in the was going to disintegrate unless it

photos courtesy s g dastidar

start following the rules.
I also found that it was important to follow
through when students chose to not obey the
The author’s family: (from left to right) Deva Katir (husband of Tara, also teacher), Kumar rules. Without this follow-through, any lim-
Katir, Tara (with shaven head for Guru Purnima vow and holding granddaughter Tuhina), itations I established were meaningless. To
son-in-law Sivajnani Nagappan (holding son Yajatadeva), Selvi Katir and Amala Nagappan do all of this and maintain true sympathy
was not at all easy. But it was very necessary.
TEACHING This is what my students taught me.
I firmly believe that with clearly stated
Barisal district of Bangladesh. was taken care of immediately.
Mahilara is famous for the histor- Weeds were everywhere, some
ically important and architec- eight feet high. I learned that
turally significant 300-year-old Mahilara when Rakhal and his friends
Matha, a Hindu temple and residence for tried to repair the structure,
monks. My parents left their home here those against the preservation of
years ago after one of the many anti-Hindu Hindu temples opposed it. The
pogroms, an organized attack or massacre of reason given was, “The job is to
an ethnic or religious group. A Muslim be done by the government.”

No More “Sage on a Stage” rules and enforced consequences, as well as

What kids need today is a “guide on the side”
By Tara Katir, Kauai, Hawaii
ast year when i began teaching at
a middle school here on the island of
Kauai, the principal suggested that I
might find much had changed since I
last taught in a public school classroom thir-
ty years ago. Most students would present no
disciplinary problems, she assured me, but a
few would be daily challenges. She was right
about those few, except for the fact that they
were more than a “challenge.”
The laws for discipline in schools have also
changed since I last taught. Not so many
years ago corporal punishment was allowed
in class and vigorously practiced. Physical
abuse is now an illegal method of maintain-
ing classroom discipline in 27 of the 50 US
states. Hawaii is one of these.
Although it is true that students are quick
to obey if threatened with a beating or pub-
lic humiliation, most professional educators,
psychologists and physicians agree that such
violent and hurtful management methods
are not effective in actually helping students
learn. Nor do they assist in preparing them
for responsible adulthood. I was never al-
lowed to hit, slap or paddle, and I chose not
to humiliate or verbally abuse my students
to maintain classroom control. But still, it
was up to me to establish rules and set the
learning pace for the children in my classes.
This is one thing that has not changed
through the years.
With time and through experience, I
learned to stop a lot of misbehavior before it
started by giving students plenty of things to
do, thereby simply leaving them little oppor-
tunity to cause trouble. I also tried to win
them over rather than win over them. By
this I mean I did not strive to be in charge,
but rather tried to gain respect by giving re-
spect so that the kids in my classes would
willingly accept my authority.
Since I chose not to demand this power as
my right and wanted to win respect, I had to
develop some practices that would gain the
students’ favor. This was not easy. It took
some trial and error, and I made some mis-
takes. I discovered that, as difficult as it
might be in some situations, it was always
best to be kind and avoid anger. Students
will cooperate with teachers who treat them
with genuine consideration.
Yet, even promising students tested my
limits. Some worked very hard to push the
envelope of acceptable behavior and prove
my resolve. I learned to be patient. One
thing I found never worked was backing a
student into a corner. When I asked my
principal to describe the most common
problem situations she had witnessed, she
said the worst ones were caused by teachers
verbally backing kids into a corner.
Last year I completely lost my temper
with a student. The next day before class I
apologized to him. To my amazement he
with unremitting kindness and patience,
teachers can be successful without resorting
to physical or emotional abuse. A phrase of-
ten heard in America today is: A teacher is
no longer the “sage on the stage,” but rather
a “guide on the side.” That insight describes
well a most important aspect of these
changing times in the field of education.
With so much diversified knowledge so eas-
ily accessible to kids these days, a teacher’s
most basic impetus to serve must necessari-
ly be different now than it was a generation
ago. First of all, teachers cannot possibly
teach everything, nor should they feel im-
pelled to, especially since in many areas of
life a sharp, young, Web-savvy student
might know more than they do. Today, the
greatest gift a teacher can give is maturity—
maturity in helping students discriminate
what they should learn, maturity in teaching
students the enjoyment of the learning
process itself and maturity in inspiring stu-
dents to successfully coexist while the learn-
ing is going on.
As my husband points out, teaching is a
grueling, challenging job and takes an enor-
mous amount of energy. It’s much more than
going into a classroom and giving informa-
tion to kids that you or a “curriculum spe-
cialist” believe is important. Everything said
and done in class teaches kids something.
There is no simple method that works every-
where and always, but there is a well-sup-
plied toolbox of varied ways to relate to kids.
Multiple tools are necessary because each
child is different and so is each teacher. Both
must learn. In the end, wisdom is the key.
And for wisdom, who is the teacher and who
the student? ∏π
neighbor moved into our house.
In Bangladesh, one form of minority op-
pression has been to attack, desecrate or de-
stroy Hindu temples. Another common form
has been confiscation, without notice or
compensation, of Hindu homes, shops, land,
ponds, farms and businesses using the Ene-
my Property Act. A few Hindu families have
unwillingly changed their names and their
religion. Yet, as I traveled the land, I found
that in many cases what some of the ordi-
nary people, unlettered yet wise and brave,
have done is truly “revolutionary” in my
mind. In Mahilara, the villagers rallied
around the ancient temple and reasserted
their community’s presence.
Mahilara is a typical Bengal village. From
a distance it looks like a small forest, as each
homestead is covered with trees—trees that
give flowers, others that bear fruits and veg-
etables, and still others that provide shelter.
As the villages are located in the coastal
area, they are connected with the rest of the
world by a network of canals built by Hindu
landlords hundreds of years ago. Most now
also have good roads.
Not long ago, Mahilara was an all-Hindu
Baidya-caste [physician] village. Other Hin-
dus, both of privileged and oppressed
castes, also lived there. A number of Indian
luminaries, freedom fighters and women pi-
oneers came from Mahilara. These days it is
difficult to find even one of those families!
Mahilara was famous in pre-partition India
because it used to produce top students in
the all-Bengal school exams. It was also
known for the old matha, temple and resi-
dence for monks, built about three hundred
years ago in Bengali brick sikahr-deoul, nar-
row conical, style. This Radha-Krishna
Whenever we visit the village, al-
most everyone comes running to
us to share their tales untold since
our last visit. In 1994, as we were
about to leave the matha, the en-
tire crowd rose to their feet and
urged us, “Please help us save our
matha. If we lose it, our spirit
will be gone.” I said, “How’s it
possible to save the matha from
such a faraway land?” They only
responded, “You belong to us.”
I conveyed Rakhal’s request to
many of the important personali-
ties in the capital, Dhaka, and in
the district town. After my re-
turn to New York, I started writ-
Grateful devotees: (above) Rakhal Sadhu and devotees ing to top bureaucrats and politi-
greet the returning Dastidar family to their ancestral cians. Most of my friends laughed
village; (below) the dual-purpose pilgrim center and at me upon hearing about my ef-
storm shelter protected Hindus during the 2001 riots fort. Some even asked, “Are you
going insane?” But, I just couldn’t
matha was built by Dayaram Sarkar during forget the request of so many of “my peo-
the Muslim era of Bengal. It is a slightly ple.” I kept writing. Between 1994 and 1995
leaning brick structure about 100 feet high. I wrote to the district magistrate, the district
Mahilara Matha is also known as Sarkar De- police superintendent, the home minister,
oul, Sarkar’s Temple, and Helano Matha, the minister in charge of archaeological
Leaning Temple. sites, the president and more. Finally, in
This temple has been attacked many June, 1996, I received word from the
times by anti-Hindu terrorists. When I visit- Bangladesh government, “The historic tem-
ed, it was being protected by the unlettered ple would be repaired in the fiscal year of
Rakhal Sadhu and his widowed mother. I es- 1996-1997.” At first, I could not believe my
timated that together they earn less than eyes. My wife Shefali and I read the letter
us$10.00 a month. Even after the ethnic over and over. Finally, I called Mr. Kazi, the
cleansing of educated Hindus, a large num- letter writer, about its authenticity. One has
ber of Hindus continued to live in the area, to realize that there is no dearth of compas-
almost all of them pious, poor and mostly sionate and sympathetic people in our soci-
belonging to the oppressed castes, although ety! Later, in the summer of 2000, I got a
casteism among Hindus is practically non- call from a stranger who was visiting New
existent. Families routinely intermarry. York telling me how pleased he was with my

38 h i n d u i s m t o d ay october/november/december 2002 o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2 h i n d u i s m t o d ay 39

Mahilara Matha:
The leaning temple
of Mahilara before
and after (inset)
photos courtesy s g dastidar
government-spon-
sored renovations
repeated letters to rehabilitate the historic
place. He told me that he was one of the gov-
ernment officials who participated in the
decision to save the historic matha.
The temple was repaired as promised, and
it was just a little over three years ago that I
again returned to the village. As I was enter-
ing the dirt path leading to the matha, I en-
countered a sankirtan, a gathering for reli-
gious singing, which had just ended. The
group included some Muslims from the near-
by villages. As we approached Rakhal’s
mother recognized me. She immediately ran
towards me with one of her friends. They
held me tight and started crying in joy.
Rakhal Sadhu joined them, holding my oth-
er hand so tight that it started to hurt, and
said, “Dada [older brother], “with the matha
being repaired we feel reassured, and we
have started regular sankirtans again.”
As we were talking, the group started
40 h i n d u i s m t o d ay october/november/december, 2002
singing in Bengali, “Take God’s name,” rais-
ing their two hands in the typical Vaishnav
style. Two of “my own people” pulled me
and other guests traveling with me over and
began a dance, circling us to the beat of the
Bengali drum, khanjani cymbals, kasar
ghanta brass gongs. They sang and chanted,
“We have always been here. We’ll always
live here, with our nation, temple, worship,
festivals and Holi celebration. O, our Hindu,
Muslim and Christian brothers and sisters,
raise your hands and chant one and all. Sing
Lord Hari’s name, Sing Lord Hari’s name.”
This great outpouring of appreciation was
not the end of our work with the village. Af-
ter my mother passed away in Calcutta in
December, 1999, I wrote to Rakhal Sadhu to
ask if a memorial could be built at the tem-
ple in honor of my parents and my wife’s, all
of whom originated from this same village of
Mahilara. Both of our parents had offered
worship at the famous matha. In a prompt
reply, Srimat Dayamoy Chaitanya Brahma-
chari, who rose from the local peasantry to
become a brahmachari, gave us the sad
news that Rakhal had passed away. He ex-
plained that an organization, Bhaktabash,
had been set up to manage the temple, es-
pecially now that, after the renovation, thou-
sands of visitors had been coming. He
pleaded with us to help build a pilgrim’s
center to accommodate not only the visitors
but also a school and housing for monks.
I broached the idea to my Bangladesh
friends in New York and New Jersey, who
decided to build not just a pilgrim’s center,
but a sturdy concrete structure that would
also serve as a shelter in typhoons and
floods. Funds were raised rapidly, and the
completed structure was dedicated January
9, 2001.
Recently, the shelter provided an unfore- INSIGHT
seen service when it housed a large number
of Hindus during the anti-Hindu pogrom
Karma
that began after the October, 2001, elec-
tions. Then all the Hindu Committee Mem-
bers, including the head monk, who is also
the headmaster of the new school, were
evicted. But the Bhaktabash provided the
institutional backdrop to bring back all
those who were victimized. I also wrote to
Bangla and foreign leaders to provide pro-
tection to the local residents.
I, my family and friends first visited the
Management
center in June, 2001. We were greeted at the
bus stop by over a hundred men, women
and children who had waited patiently for
six hours to welcome us with showers of
flower petals, garlands of marigolds, conch
blowing, ululating and slogans. In rural ar-
eas, night comes early, but not on this day.
Festivity, singing and lectures continued
past midnight in that rural darkness, only to
restart before sunrise. Over a thousand peo-
ple attended the ceremony!
The villagers pledged to us, “Now that you
have saved our heritage of 300 years, we
promise that all of your names that have
been engraved in the marble tablet will re-
main with us for another 300 years. We be-
lieve that you are first Bangladeshi Hindu
refugees who have not abandoned us, but
have come back to live with us. You are the
first to create something new in your ances-
tral homeland. We appreciate that the
daughter of our village [my wife], Dr. Shefali
Sengupta Dastidar, is back with us. We have
made you all as our own.”
They sang, “We have always been here.
We’ll always live here, with our nation, tem-
ple, worship, festivals and Holi celebrations.
O our Hindu, Muslim and Christian broth-
ers and sisters, raise your hands and chant
one and all. Sing Lord Hari’s name, Sing Karma is Self-Created: A man’s
a manivel
Lord Hari’s name.” ∏π actions create his future karmas
to be experienced, just as if he
contact sabyasachi dastidar at:
dastidars@hotmail.com carved himself out of a stone with
his own hands
BY SATGURU BODHINATHA VEYLANSWAMI
he concept of karma has spread beyond the confines of
the Asian religions that conceived it to become a core concept of
Ten Correct Concepts
today’s yoga and New Age movements. It is now mentioned reg- One: Karma means act or deed.
Let’s begin with the word karma itself. What does it mean?
ularly on American mainstream television programs and in Karma means “action” or “deed,” such as in the common
the movies. Last year in discussing the concept with a ju- phrase karma yoga, “union through action.”
nior college class in Hawaii, a student expressed contemporary Two: The law of karma is the
culture’s astute definition of karma as “What goes around law of cause and effect.
When we say “the law of karma,” we refer to the
comes around.” Unfortunately, most individuals’ under- law of action and reaction, also called the law
standing of karma is at best limited to thinking about it as of cause and effect. This law states that what
we sow we shall reap in this or future lives.
an abstract principle without applying it to their own life. Benevolent actions (punyakarma or sukar-
This is equivalent to a student’s learning and under- ma) will bring loving reactions. Selfish,
standing all the laws of nutrition, being able to get an hateful acts (papakarma or kukarma) will
bring suffering. Every action that we
“A” on any test on the subject, but following a personal perform in life, every word we speak,
diet of junk food three times a day. What he learned even every thought that we think, has
its reaction.
is not influencing how he lives. The study of karma is
effectively approached in a three-step process: Three: Karma is just and
self-governing.
1) dispelling common misconceptions about karma; The law of karma is a divine, self-
2) acquiring a correct intellectual understanding of governing system of justice that auto-
matically creates the appropriate fu-
karma’s key concepts; 3) managing your own karma ture experience in response to the
by utilizing the correct understanding of karma to current action. However, unlike the
refine your actions and reactions in life. justice systems of a country, which
only punish the misdeeds of those
who are caught, tried and found
Two Misconceptions guilty, karma punishes misdeeds
and rewards good deeds whether
they are known or not. For example,
You have do doubt heard the most common false concept about karma if a man robs a bank and is never
on a number of occasions. It goes something like this: “Nothing but bad caught, no punishment is received
things happen to me. It’s my karma, and even when I strive to do better, through man’s law. However, he will
my striving has no effect upon it. So why should I even try to make my inevitably face the consequences of
life amount to anything? It’s truly hopeless.” his crime through the law of karma.
This misconception must be rejected for two important reasons. The Similarly, the good deed of giving
first is that you can actually change your karma through the principles of money regularly but anonymously to
effective karma management. The second is that how you live in this life a charity will be rewarded, even
creates the karma you will face in your future lives. So, why not con- though no one knows the giver’s
sciously use the law of karma to create a future that is filled with pleasant name.
experiences rather than painful ones?
A second common false concept about karma, which you have proba- Four: Karma is our teacher.
bly also heard, goes like this: “My life is in a state of chaos. Everything is Through understanding the conse-
going wrong, and it all started three months ago when Saturn entered Tau- quences of their actions, individuals
rus and my karma changed. I have been advised that if I can successfully sooner or later learn to refrain from com-
appease Saturn through having a priest do regular Sani puja, my problems mitting a particular misdeed. Any good
will go away. Therefore, that has become the entire focus of my religious life at system of justice does not want repeat of-
this time.” The fallacy of this attitude is that, yes, karmic difficulties indicated fenders. It wants individuals to understand
by your astrology can be mitigated, but not simply by paying a priest to do Sani the error of their ways and reform their be-
puja. If that is all you are doing to work with your situation, that’s not enough. In havior. You’ve heard Alexander Pope’s famous
working through the trying times of life, your primary powers are willpower, de- phrase that to err is human, to forgive is divine.
votion and understanding. Such karma can be mitigated through specific actions Well, we can adapt his adage and say to err is hu-
performed by the individual, such as those outlined below, but not merely by giving man but to err only once is divine, meaning those
over such duties to others. who are striving to live a religious life are self-re-
A second reason this misconception must be rejected is that it attributes the cause of flective and learn quickly from their mistakes. This is
a m a ni v el
our problems to the planet Saturn rather than to our own actions in the past. It is like plead- what we mean by saying “Karma is our teacher.” It
ing with the jailer to release you from your cell simply because being incarcerated is an un- teaches us to refine our behavior—hopefully sooner rather
pleasant experience, having forgotten about the crime you committed that put you in prison in the than later. One way to tell a young soul from an old soul is to
first place. Planets don’t determine your karma, and neither do the actions of others. It is self-creat- observe how quickly he learns karma’s lessons in life.
ed, and you are the source of it all—good, bad and mixed.
42 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002
Five: We each have our individual karma.
Karma also refers to our individual karma that we carry from life to
life, both the karma to be resolved in this life, and the karma to be
resolved in a future life. To understand this better, let us reflect again
on the criminal justice system. Justice is known for moving slowly. It
can take a number of years before a convicted criminal receives his
punishment. The law of karma is even slower. The consequences, or
fruits of actions, known as karmaphala, may not come for a number
of lifetimes. Thus, the karma we are born with is comprised of re-
wards and punishments from many past lives that have yet to mani-
fest, and are yet to be resolved.
Six: There are three types of individual karma.
Our individual karma is of three types: sanchita, prarabdha and
kriyamana. Sanchita is the sum total of past karmas yet to be re-
solved. Prarabdha is that portion of sanchita karma scheduled to be
experienced in the present life, shaping its events and conditions, in-
cluding the nature of our bodies, personal tendencies and associa-
tions. Kriyamana is karma you are presently creating. While some
kriyamana karmas bear fruit in the current life, others are stored for
future births.
Seven: Astrology indicates the patterns of karma.
Prarabdha karma determines one’s time of birth, which dictates
one’s astrology, which in turn delineates the individual life pattern by
influencing the release of these karmas. Thus, an individual will ex-
perience certain astrological periods as difficult and other periods as
auspicious and positive. Astrology does not dictate our karma, rather
our karma determines our astrology, so understanding our horo-
scope helps us knowledgeably manage our karma as it arises to be
faced.
Eight: Karmas are either active or inactive.
Sanchita, prarabdha and kriyamana karmas can each be divided
into two categories: arabdha, “begun” or “undertaken” karma that is
sprouting; and anarabhda, “not commenced,” “dormant,” or seed
karma. An analogy can be drawn to a garden in which a variety of
seeds have been planted. Some types of plants will sprout in a few
days, others will take weeks and still others lie dormant for months.
Similarly, some of our karmas will manifest in the next few years,
some toward life’s end and others in a future life.
Nine: We create our own future.
Our actions in the present are creating what we will experience in
the future, even in future lives. The point here is that when we think
of karma, we tend to think of the past. We reflect upon the rewards
and punishments from the past that are now manifesting and what
we must have done to create them. However, we must also think
about our future in this life and lives to come. Our actions in the pre-
sent are influencing that future, making it pleasant or unpleasant.
Therefore, before acting, a wise person reflects on that action’s
karmic consequences and thereby consciously molds his future.
Ten: Life is all about resolving karma.
The ultimate future to consider is liberation from the cycle of birth
and death, samsara. As long as we have karmas to resolve, we will be
reborn on Earth. Thus, individuals who are intent upon spiritual
progress take the creation and resolution of karma quite seriously.
Not only do they strive to act wisely in the present, they perform ex-
tra religious practices to rid themselves in this life of karmas that
would normally only manifest in future lives. This is a profound
practice performed by sagacious sannyasins especially.
h i n d u i s m t o d ay 43
The Ten Principles for
Effective Karma Management
BY SATGURU BODHINATHA VEYLANSWAMI
few years ago, i was one of two speakers at a lecture in perth, australia. i
spoke on enlightenment, stressing that it is a gradual process, a deepening of the ability to
experience God, starting with seeing God as the light in the eyes of everyone you look at.
The second speaker, a prominent Malaysian Hindu leader, made the point that a modern
trend of Hindus is to consider the traditional wisdom given by swamis as old-fashioned and not lend
it much weight. Instead, many Hindus are fascinated with the modern, secular self-improvement-
seminar approach, which quite often takes its principles from Hindu thinking but gives them a mod-
ern packaging. So, today we are taking that modern approach to karma. You’ve heard of stress man-
agement workshops? Well, this a karma
management program, designed for workshops,
in which we will learn the ten principles for ef-
fective karma management, drawn from the
teachings of Satguru Sivaya Subramuniyaswami
(Gurudeva). This fulfills the third step of learn-
ing about karma, which is to apply our under-
standing of karma to our own life and thus refine
the way we act in and react to life. Gurudeva

a m an i vel
taught: “It is easy to study the law of karma and
to appreciate it philosophically, but to realize it,
to apply it to everything that happens to you, to
understand the workings of it as the day goes by,
requires an ability to which you must awaken.”
First Principle: Forego Retaliation
There is no need for you to be the instrument to return a karmic re-
action to someone else. For example, an individual is really nasty to
you, so you feel the impulse to retaliate and be nasty to him. If you
follow that tack, you will create a new unseemly karma to face in the
future. Better to let the law of karma take its own course without
your intervention, which will generally happen through some other
person with less self-control who does not understand this law of life.
Let us take another example: a classic cowboy movie plot. Some-
one shoots and kills the hero’s brother during a robbery, and the rest
of the film is devoted to his chasing down the outlaw and shooting
him in revenge. What, then, happens in the next life, the sequel?
There is definitely a karma to be faced for killing in revenge. Perhaps
another robbery will take place and the hero will be killed. Wisdom
Forego retaliation: The protest march led by Gandhi on May 21, tells us that it is better to let the sheriff apprehend the outlaw and
1Factory.
1930, is attacked by police as they approach the Dharasana Salt
The protestors did not retaliate or defend themselves, but
bring him to justice. The sheriff has taken an oath and is authorized
to uphold the law and therefore creates no negative karma in captur-
allowed the injustice of the attack against them recoil against the ing the outlaw, even if he has no choice but to kill him in the process.
administration that ordered it. In each of the paintings commis- Gurudeva said, “Retaliation is a terrible, negative force. When we
sioned for this article, Lord Ganesha, who governs karma, looks on. retaliate against others, we build up a bank account of negative kar-
Responsibility: The lady is recovering from having her
2whenAccept
purse stolen by the fleeing robber. She is remembering a time
she stole a valuable necklace from another lady’s purse, real-
3 once attacked by a man wielding an axe. Devotees restrained
the man and locked him in an ashram room. Sivananda came to the
izing that the karma of that theft has now caught up with her.
ma that will come back on us full force when we least expect it.”
Tirukural: “Forget anger toward all who have offended you, for it
gives rise to teeming troubles.”
Second Principle: Accept Responsibility
Karma generally manifests through other people, and thus it is easy
to see the other person as totally responsible for what happens to us.
For example, you are attacked by a mugger who strikes you and steals
your valuables. You are quite upset with the malicious thief. Howev-
er, the mystical perspective is to see yourself as responsible for what-
ever happens to you. You are, through your actions in the past, the
creator of all that you experience in the present. You caused your loss;
the thief is just the instrument for returning your karma to you.
Of course, it is easy to apply this principle when the effect is an
enjoyable one (we know intuitively when we get good things that we
deserve them) and not so easy to apply it when it is not enjoyable,
but in both cases we are equally responsible. In the end, you have no
one to praise but yourself when your life is filled with successes and
no one to blame but yourself when your life is filled with difficulties.
Gurudeva said, “As long as we externalize the source of our suc-
cesses and failures, we perpetuate the cycles of karma, good or bad.
There is no one out there making it all happen. Our actions, thoughts
Forgive the Offender: In this true story, Swami Sivananda was
man, forgave him for the attack and let him go.
and attitudes make it all happen. We must accept and bear our kar-
ma cheerfully.”
Tirukural: “Why should those who rejoice when destiny brings
them good moan when that same destiny decrees misfortune?”
Third Principle: Forgive the Offender
Take as an example a teenage boy on the way home from school.
One day a gang of boys teases him for being different in some way
and beats him up. A common response is for the teenager to feel an-
gry at the boys and harbor ill feelings toward them for years. This is
problematic, however, as it keeps the lower emotions of anger con-
stantly churning in his subconscious mind. Unless he forgives them,
he perpetuates the event in his own mind, long after it is over.
Gurudeva often told the story of when a man attacked Swami
Sivananda, hitting him forcefully in the head with an axe during
evening satsang at his Rishikesh ashram. Swamiji’s followers were
outraged and angrily subdued the man. But Swami Sivananda re-
sponded with the opposite sentiment. He asked that the man not be
punished or turned over to the police. The next day he met with his
attacker and gave him a train ticket home, several spiritual books
and money. Swami said, “Thank you so much for being the instru-
ment to bring this karma back to me. Now I am free of it.” He felt no

44 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 45

anger toward the man whatsoever.
Tirukural: “If you return kindness for injuries received and forget
both, those who harmed you will be punished by their own shame.”
Fourth Principle: Consider the Consequences
Quite often our actions are based upon an emotional reaction to
what someone has done or said to us. The consequences of such ac-
tions are often not clearly and carefully thought about. For example,
someone insults you, so you insult them back. If you did reflect, you
would see that the consequence of harming someone else with your
words in the present is for you to be harmed again in the future by
someone else’s words. This behavior creates an endless cycle of being
harmed and harming others, which is only stopped by considering
the consequences before acting and not harming back. Mahatma
Gandhi once said, “An eye for an eye makes the whole world blind.”
So, too, instinctive retaliation ultimately makes the whole world an-
gry. The principle of considering the karmic consequences pertains
equally to positive actions. The wisest approach is to not simply re-
act to things that happen to us, but to take time to consider the
karmic repercussions of all actions before we take them.
The habit of considering the consequences before acting can be
Consider the Consequences: This well-to-do lady didn’t restrain
4though
herself from stealing a nice outfit in a department store, even
she could have afforded to buy it. Spotting her in the act, a
security guard arrests her and leads her out in handcuffs to the
waiting police van and a day in court.
46 h i n d u i s m t o d ay october/november/december, 2002
developed at an early age when parents and teachers utilize positive
discipline methods to help children face the natural and logical con- No New Negative Karma: Satguru Subramuniyaswami
sequences of their actions. An insightful letter from Lord Ganesha
on consequences in Gurudeva’s book Loving Ganesha reminds us:
5ourCreate
often said we should “live like writing on water.” He meant that
actions should be so considered that we pass through life with-
“Keep track of your paces, for your walk makes marks. Each mark out making ripples of bad karma that return to us in the future.
is a reward or a stumbling block. Learn to look at the step you have
made and the step you have not made yet. This brings you close to
Me.”
Gurudeva elucidates our fourth principle: “It is our reaction to
karmas through lack of understanding that creates most karmas we
shall experience at a future time.”
Tirukural: “All suffering recoils on the wrongdoer himself. Thus,
those desiring not to suffer refrain from causing others pain.”
Fifth Principle: Create No Negative Karmas
Now that we have a good grasp of the karmic consequences of vari-
ous kinds of actions, what is needed next to progress even further in
the management of karma is a firm commitment to refrain from ac-
tions that create new negative karma. Perhaps we should all take a
pledge, such as “I promise henceforth to refrain from all actions that
create negative karmas.”
This is actually not as difficult as it sounds. How do we know if
a specific action will create negative karma or not? Scriptures such
as the Tirukural may make mention of it. We can ask a Hindu reli-
gious leader his or her opinion. We can ask our parents or elders.
And once we get the knack of it, our own conscience will be able to
provide the answer most of the time.
Gurudeva advises us: “Wise handling of karma begins with the
decision to carry the karma we now have cheerfully, and not add to
it. A firm decision to live in such a way as to create no new negative
karmas is a sound basis for living a religious life, for following the
precepts of dharma and avoiding that which is adharmic.”
Tirukural: “What good is a man’s knowledge unless it prompts
him to prevent the pain of others as if it were his own pain?”
Sixth Principle: Seek Divine Guidance
We don’t have to manage our karma totally on our own. Help is
available, divine help, in fact. Such help comes from none other than
Lord Ganesha, who has the duty of helping sincere devotees man-
age their karma in the best way possible.
Once, through sincere worship, an individual develops a person-
al relationship with Ganesha, he naturally drops off any remaining
adharmic patterns of behavior and becomes fully established in a
dharmic life. Not only does Lord Ganesha help you become estab-
lished in dharma, but in the best personal dharmic pattern for this
life, known as svadharma, your natural occupation and duties to
family, friends, relatives, deceased relatives, community, guru and
temple.
When we seek His permission and blessings before every un-
dertaking, Ganesha, as the Lord of Obstacles, guides our karmas
through creating and removing obstacles from our path, similar to a
mother’s watching over her young children at play. He also has an ex-
traordinary knack for unweaving complicated situations and making
them simple. He can unweave His devotees from their karma, clar-
ifying and purifying their lives. How can we invoke this divine guid-
ance when we encounter karmic difficulties? Simply by chanting
His name or a simple mantra, or placing a flower at His feet, visiting
His temples for puja, meditating on Him or just visualizing His holy
form and inviting Him mentally to help in our time of need. He will
respond.
Gurudeva comments on svadharma, “Such a life is the fulfillment
of all previous efforts and thus erases the uncomplimentary deeds
and adds beneficial ones, so a next birth can be most rewardingly
a m a ni v el
great and useful to the whole of mankind.”
Tirukural: “Draw near the Feet of Him who is free of desire and
aversion, and live forever free of suffering.”
 life in a more positive way than before. Their karma was changed by
the grace of the Gods.
Vows: A vrata, or vow, can also generate an intensity of worship,
such as fasting during the day and attending the temple on each of
the six days of Skanda Shashthi or the 21 days of Vinayaga Viratam.
Penance: Penance, prayashchitta, is a forth way to mitigate kar-
ma. This is like punishing yourself now and getting it over with in-
stead of waiting for your karma to manifest a punishment in the fu-
ture. A typical form of penance is to perform walking prostrations,
such as around a sacred lake or mountain, up a sacred path or
around a temple.
Often it is advised to perform penance that is directly related to
a misdeed. Let’s take the example of a teacher who frequently used
corporal punishment to discipline students but now strongly feels
hitting children for any reason, even for discipline, is wrong. An ap-
propriate penance would be to print and distribute to teachers liter-
ature on alternatives to corporal punishment. This type of penance
should only be undertaken after a certain degree of remorse is
shown and the urgency is felt by the devotee to rid his mind of the
plaguing matter.
Gurudeva said, “When pre-dawn morning pujas, scriptural read-
ing, devotionals to the guru and meditation are performed without
fail, the deeper side of ourselves is cultivated, and that in itself soft-
ens our karmas and prolongs life.”
Tirukural: “Be unremitting in the doing of good deeds; do them
with all your might and by every possible means.”
ways be maintained, even during sleep. For instance, if in an emo-
tional dream you injured someone intentionally, you could perform
a simple penance the next day to atone, such as fasting one meal.
Gurudeva said, “These kinds of dreams—when a person is in his
astral body and can feel what he touches, emote to his experiences,
think and talk—are not what is known as the dream state. This is an
astral experience, similar to the death experience, but the astral
body is still connected to the physical body.”
Tirukural: “The highest principle is this: never knowingly harm
anyone at any time in any way.”
Tenth Principle: Incinerate Karma
In the practice of yoga, we can burn up negative seed karmas with-
out ever having to live through them. What we have to do is find the
seed and dissolve it in intense inner light. Let’s take the analogy of
growing alfalfa spouts. You place the seeds in a jar and keep them
moist until they sprout. But if you heat the seeds in a frying pan be-
fore putting them into the jar, they will no longer sprout. Similarly,
karmas exposed to intense inner light are destroyed.
A meditation adept, having pinpointed an unmanifested karmic
seed, can either dissolve it in intense light or inwardly live through

Eighth Principle: Accelerate Karma

Why wait twenty more births to achieve spiritual maturity when
you could achieve it in two births? That is the idea behind acceler-
ating karma. When we begin meditating and performing regular
daily sadhana, preferably at the same time each day, our individual
karma is intensified. In our first four or five years of striving on the
path we face the karmic patterns that we would never have faced in
this life had we not consciously intensified our spiritual practices.
Those on the spiritual path resolve much more karma in a lifetime
than others. They could be called professional karma managers.

Seek Divine Guidance: Seeking to clarify some difficult karmas
6Obstacles
he is facing, this devotee invokes Lord Ganesha. The Lord of
is able to bring simplicity to complex situations. After
worshipping Him, our duty becomes clear, and the right course of
action to resolve our situation unfolds to our inner intelligence.
Seventh Principle: Mitigate Past Karma
Once we have stopped acting in ways that create new negative kar-
ma, our life will be sublime enough to focus on ridding ourselves of
karmas of the past, mitigating them, meaning to make less harsh,
painful or severe.
To better understand mitigation, let’s make another comparison
to the judicial system. A man commits armed robbery and receives
a ten- to twenty-year sentence. But due to good behavior in prison,
he is paroled after only five years. He has mitigated his sentence,
made it less severe, through his good behavior.
Let’s now take an example of karma that is mitigated. You are
destined to lose a leg in this life because you caused someone to lose
his in a past life. If you are living a selfish, low-minded kind of life,
the karma would come full force and you would lose your leg. How-
ever, if you are a kindly person who regularly helps others, the kar-
ma would be mitigated and you might read in the morning paper
about someone losing a leg and take on the emotion of that experi-
ence as if it had happened to you. Later on when hiking you stumble
and your leg is injured, but not severely. The full force of the karma
was softened by your kind and helpful actions.
Following Dharma: Living virtuously, in itself, helps modulate
a m an i vel
Mitigate Past Karma: In a fit of anger, this man beat his son ear-
7neverlier in the day, even though he vowed to his guru that he would
again strike his child. As he fasts in a self-imposed penance
for his misdeed, he feels regretful and renews his resolve to raise
the boy without violence.
the release of karmic seeds, evening out the ebb and flow of karma
and minimizing “karmic explosions” that might otherwise occur.
Thus negative karmas in one’s individual pattern are naturally avoid-
ed or mollified and positive karmas accentuated and brought into
fruition.
Karma Yoga: Helping others—karma yoga, performing good
deeds—and thus acquiring merit which registers as a new and posi-
tive karma is one way of alleviating the heaviness of some of our past
karma.
Bhakti Yoga: Worship, bhakti yoga, that is intense enough to
cause us to receive the grace of the Gods can change the patterns of
karma dating back many past lives, clearing and clarifying condi-
tions that were created hundreds of years ago and are but seeds now,
waiting to manifest in the future. The key concept here is intensity.
Dropping by the temple for fifteen minutes on the way home from
work is unlikely to accomplish such a transformation.
Pilgrimage: Pilgrimage is an excellent way to generate an inten-
sity of worship. Over the years, Gurudeva’s devotees have pilgrim-
aged to India, visiting major temples such as Chidambaram, Rame-
shvaram and Palani Hills. Many have come back transformed. They
physically look a little different, behave differently and fit back into
Of course, family duties in the grihastha ashrama don’t allow
much time for sadhana. Thus, the principle of karma acceleration is
best fulfilled in the stage called sannyasa, both by those following
the path of the monk and by everyone after age seventy-two. Re-
tirement can be more than playing golf. It is an opportunity to in-
tensify our spiritual practices and thus accelerate our karma.
Gurudeva said, “By this conscious process of purification, of in-
ner striving, of refining and maturing, the karmas come more swift-
ly, evolution speeds up and things can and usually do get more in-
tense. Don’t worry though. That is natural and necessary. That
intensity is the way the mind experiences the added cosmic energies
that begin to flow through the nervous system.”
Tirukural: “Not allowing a day to pass without doing some good
is a boulder that will block your passage on the path to rebirth.”
Ninth Principle: Resolve Dream Karma
Though some of our dreams are only the result of thoughts occur-
ring in our own mind, other dreams are astral experiences, of being
conscious in our astral body and interacting with others in their as-
tral body. These astral plane actions create karma, just as do our
physical plane actions. This is the basis of the Hindu ideal that one
would not steal or injure even in a dream. Why? Because such trans-
gressions create negative karma that will come back to you. These
are real karmas that may eventually manifest on the physical plane.
However, this can be avoided if you happen to have further dream
experiences in which appropriate actions are taken to dissolve the
karma. More commonly, though, we can resolve dream or astral- Accelerate Karma: By intensifying our spiritual practices, we
plane karmas in the same way we would physical-world experiences,
by performing penance for them in our waking state, while remem-
8resolution
can accelerate our spiritual progress. The difference in rate of
of karma is as great as the difference in speed between a
bering the high standards of virtue and good conduct that should al- flying carpet and the ponderous bullock cart.

48 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 49

the reaction of his past action. If his meditation is successful, he will our ego is challenged and we react to preserve our self image; our
be able to throw out the vibrating experiences or desires which are emotions are stirred and we respond impulsively, without intellectu- RELIGION as hard work, but as a form of devotion to
consuming the mind. In doing this, in traveling past the world of de- al reflection; our attitudes are prejudicial against certain religious or the feet of his Lord. “Let our actions be our
sire, he breaks the wheel of karma which binds him to the specific ethnic groups and we feel justified in striking out at them, because puja,” Bankim says.
reaction which must follow every action. That experience will nev-
er have to happen on the physical plane, for its vibrating power has
already been absorbed in his nerve system. This incineration of
karmic seeds can also happen during sleep.
Gurudeva explains it in this way, “It is the held-back force of san-
they are not “our people.”
How can such human weaknesses be overcome? It is by perfect-
ing our character, which Gurudeva defined as “the ability to act with
care.” This is done through mastering Hinduism’s Code of Conduct,
the ten yamas, restraints, and the ten niyamas, observances (see HT,
A Dynamic Trio Prakash has produced many CDs, cas-
settes and books in an effort to teach philos-
ophy and arouse interest in Hindu culture
and traditions. His ability to trigger your in-
ner cry for spiritual enlightenment is addic-
chita karma that the yogi seeks to burn out with his kundalini flame,
to disempower it within the karmic reservoir of anandamaya kosa,
October, 1997, pages 32 to 35 or www.hinduismtoday.com/1997/10/
1997-10-03.html). With a strong character in place, the mastery of
The Gossai brothers’ innovative teaching style tive and will keep you forever yearning for
his teachings. “We must always try to see
the soul body.” karma becomes natural to us. Gurudeva mystically summarizes this inspires young and old to love Hinduism goodness in all, even our enemies, and to
Tirukural: “As the intense fire of the furnace refines gold to bril- process as follows: have faith and trust in the Supreme who
liance, so does the burning suffering of austerity purify the soul to re- “Bhakti brings grace, and the sustaining grace melts and blends guides our path,” said Prakash. In April
splendence.” the karmas in the heart. In the heart chakra karmas are in a molten 2002, Prakash received three
state. The throat chakra molds the karmas through sadhana, regular By Geeta Maraj, Canada awards at the Devi Mandir in On-
Conclusion religious practices. The third eye chakra sees the karmas past, pre- rakash chand gossai tario, Canada. The first award was
No matter how deep our understanding of karma may be, actually sent and future as a singular oneness. And the crown chakra absorbs, is the youngest of three given on behalf of the Premiere of
applying our understanding of karma to the events in our daily life burns clean, enough of the karmas to open the gate, the door of brothers, and the most Ontario for his contributions to the
can still be a challenge. Why is this? Our humanness gets in the way; Brahman, revealing the straight path to merging with Siva.” ∏π prominent in the Hindu Hindu community of Ontario. The
community. “Knowledge of second award was given by the Hin-
our culture and religion, com- du Federation and the third by the
pounded by a solid education, is Devi Mandir. “There are many
the key to societal success,” says priests and spiritual leaders who
Prakash. His pragmatic approach contribute selflessly to Hinduism,”
employs concepts from the scrip- said Prakash, “They deserve these
tures and applies them to every- awards more than I do. On their be-
day life. He also leads devotional half, I accept these honors you have
songs and has captured the inter- given me.”
est of the young and old alike. Deo Chand Gossai, the eldest, of-
Prakash lives in New York, but fers unflinching support to his
travels to many countries conduct- Brothers and Dad: (l to r) Prakash Chand, Deo Chand and brothers and their quest to spread
ing sermons including Canada, the Bankim Chand with their father, Bissoon Gossai (front) the teachings of Hinduism. Both
West Indies, South America and Prakash and Bankim admire him
almost every state in the US. Bankim also participates in charitable for his gentle manner, which they find in-
Prakash, along with his elder brothers work, supporting the poor and sick, as well spiring. They feel that their eldest brother
Bankim and Deo Chand Gossai, all grew up as giving free music and Hindi classes. He sets the ultimate example, in that his natur-
in Guyana. Bankim, despite a very demand- lectures on religion and music at many uni- al calmness, humility and love are the qual-
ing accounting job, contributes selflessly to versities and colleges in London. Each year, ities we seek in all religions. Deo Chand
his community in an effort to educate and he travels to the West Indies, Canada and Gossai is popular among his fellow New
preserve Hinduism. In 1999, he founded the the United States conducting sermons and Yorkers for his singing talent, especially on
Maha Lakshmi Vidya Bhavan temple in yajnas, or fire ceremonies. Like Prakash, he religious occasions. “Doing my puja (wor-
London, England. “Our children are our fu- approaches sermons with a practical flair ship) in the mornings and supporting others
ture investment in our religion and culture. coupled with a musical talent. He feels it is in any way I can is my small contribution to
We must emphasize Hinduism and provide through this medium that he attracts the my religion,” said Deo. ∏π
them with opportunities to learn.” younger generation. He sees his efforts not web: www.prakashgossai.com
a m a ni ve l

p h o t o s : g e e ta m a r a j
Resolve Karma in Deep Sleep or Meditation: In her dream, a Incinerate Karma: This yogi is joyously coming out of a deep
9ceased
child is going through a traumatic experience and her de- 10 meditation in which he has uncovered and “fried” the seeds
grandmother is comforting her. Karma can be experienced of future karma, depicted as the human forms in the flames above
and resolved in such dream states. him. He faced this karma on the subtle plane, before there would
be a physical manifestation. Hindu inspirators: With music and inventive sermons, Bankim (left) and Prakash (right) inspire young and old to be better Hindus

50 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 51


TRANSITION
Indra Devi’s Legacy
The “First Lady of Yoga,” daughter of Russian nobility, teacher of the stars
and national treasure of Argentina, passes away at age 102
ndra devi was one of the great-
est spiritual propagators in the West.
The simplicity of her methods and the
charisma she used to transmit yoga
were keys for reaching thousands of
people. Her life spanned the entire Twenti-
eth Century, and her influence was felt from
India to Europe, from Hollywood to South
America. Mataji, as she was known, passed
away April 25, 2002, in Argentina, her home
for the past 17 years, at the age of 102.
In February, 2002, Mataji suffered a
stroke which paralyzed her right side. Her
health worsened progressively until her
heart stopped beating the twenty-fifth day
of April. Since she taught that the soul need-
ed three days to detach itself from the body,
her devotees performed vigil for exactly that
period of time. Prominent celebrities from
the country came to pay their respects. “She
was like a national treasure,” the New York
Times quoted one Argentina writer in its
story on her passing. “It wasn’t just yoga, she
52 h i n d u i s m t o d ay october/november/december, 2002
was known by the population at large.” In
accordance with Hindu tradition, her body
was cremated and her ashes scattered in Río
de la Plata, the immense “Silver River” that
flows through Buenos Aires, the capital of
Argentina.
Indra Devi was born in the Russia of the
Czars, on May 12, 1899. She was the daugh-
ter of Alejandra Labunskaia, a member of
the Russian nobility, and Vasili Peterson, of
Swedish origin. Her parents baptized her
Eugene Peterson according to the rites of
the Russian Orthodox Church. She lived
through the bloody Bolshevik Revolution of
1917, which brought the communists into
power. She and her mother were able to
leave the country in 1920. A trained actress
and dancer, she became part of a theatrical
troupe and toured all over Europe.
In 1927, attracted by India’s culture and
spirituality, specifically the teachings of J.
Krishnamurthi, she decided to relocate on
the subcontinent. Under the stage name In-
f o u n d at i o n s c o u r t e s y d av i d l i fa r
Living in Three Centuries: (left) Indra Devi
with her foremost students in Argentina,
David and Iana Lifer; (above) with Robert
Ryan, Hollywood hunk of the 1950s, a lead-
ing “tough guy” actor and kind humanitari-
p h o t o c o u r t e s y d av i d l i fa r
an and yoga student in real life; (right) with
personal friend Gloria Swanson, one of the
highest paid actors in Hollywood and one of
few to successfully transition from silent to
talking films
she moved to California and became the
guide and teacher of several big Hollywood
stars. In 1953 she married a renowned doc-
tor and humanitarian from Los Angeles,
Sigfrid Knauer, became an American citi-
zen and changed her name legally to Indra
Devi. Always wearing her trademark sari,
she again set out to teach.
Indra Devi realized it wouldn’t be easy to
promote yoga in America. Fortuitously, she
received the support of Elizabeth Arden, the
well-known cosmetology expert who by then
already had her famous and fabulously suc-
cessful line of beauty products and spas.
Elizabeth, one of America’s wealthiest
women, familiar with the virtues of yoga,
soon became a follower and advocate of In-
dra Devi’s yoga methods, incorporating them
dra Devi, she became a rising star in Indian in her upscale health spa programs. This
films, marrying the Czechoslovakian diplo- helped Americans learn about Indra Devi’s
mat, Jan Strakaty, who was posted to India. work and open themselves to the ancient
In time, due to a cardiac illness, she started Hindu science. Shortly thereafter, noted and
practicing yoga under the tutelage of Sri Kr- troubled actress Jennifer Jones arrived at
ishnamacharya at the palace of the Maha- Mataji’s studio in Los Angeles. Recommend-
raja of Mysore in South India. Some of the ed by her psychotherapist, she was in search
great exponents of yoga today were fellow of tranquility and peace. Indra Devi, also
students, including B. K. S. Iyengar and K. once an actress, felt an immediate empathy
Pattabi Jois. After experiencing a complete and through asanas and meditation was able
recovery, she was urged by her guru to teach to help her young disciple attain better equi-
yoga—the first Western lady to do so in librium. That success quickly elevated Indra and German. same intense teaching. Argentina became
India. She befriended many, including Ma- to the teacher of great stars of the day, such As with most yoga teachers, she did not her choice, for when she first visited in
hatma Gandhi, Rabindranath Tagore and as Greta Garbo, Gloria Swanson (one of her directly promote Hinduism. She once said, 1982, in her own words, she “fell in love
Jawaharlal Nehru. After some years, she ac- best friends), Ramón Novarro, Linda Chris- “I do not belong to any religion. Everything with the country and its people.” According
companied her husband to China and there tian and Robert Ryan. is between God and myself.” In 1966 she be- to a New York Times report, “Her populari-
opened Shanghai’s first yoga school—during During a visit to Moscow in 1960, Devi came a devotee of Satya Sai Baba and began ty snowballed after a single television ap-
the Japanese occupation—in the house of held a conference for Kremlin functionaries calling her teachings “Sai Yoga.” pearance.” She settled in Buenos Aires.
Madame Chiang Kaishek, wife of the na- which led to the granting of legal status for Argentina would be the next chapter in As soon as she arrived in her new home-
tionalist leader. the teaching of yoga in Russia. She traveled her life. When Doctor Knauer, her second land, she was showered with invitations to
After the end of World War II, Indra tirelessly around the world giving multiple husband, passed away in 1984, Mataji was conduct conferences throughout the coun-
came back to India, where she wrote her conferences, aided by her fluency in five lan- living in Sri Lanka. Despite being eighty try. She hardly grasped the phenomenon
first book. In 1947, her husband died and guages—English, Spanish, Russian, French years old, she felt she should continue her that was generated around her. Lecture halls
october/november/december, 2002 h i n d u i s m t o d ay 53
had no room for all the people wanting ence in the city was so intense that Receiving the mantra: Sri Samba-
to hear her words. She soon established he defined time as “before the com- murthy Sivachariyar, (standing
a studio that was crowded with visitors, ing of Mataji and after, at which on right, under cloth) recites the
not only to attend classes, but also to see point it was charged with enlighten- Saivite mantra during initiation
her, seeking comfort, looking for happi- ment and love.” She had the power to of Amba Caldwell (center)
ness, tenderness and hope. soften hardened hearts, as for one
In 1987, Francesca Baldi, who student who could never emotionally very elaborate, as it coincided
helped Mataji during her first days in accept her daughter because she was with the temple’s Brahmotsavam
Buenos Aires, could no longer continue born out of wedlock. After meditat- festival, which brought 150
as her aide. Indra Devi, who did not en- ing with Mataji while listening to a priests for the rituals. There
joy taking care of the organizational tape of her teachings she opened her were ten other initiates that day,
phase of her work, found a competent heart to the little girl. mostly young boys and men from
assistant in David Lifar, the husband of Atencio Carlos Antonio Comodoro Sivachariar’s family. “I was the
a dear disciple, Iana Lifar. With him by Rivadavia of Chubut said, “Her lega- only woman and the only West-
reuters

her side, she established the Fundacion cy, which transcended all kinds of erner included in this ceremony,”
Indra Devi (www.fundacion-indra- frontiers, will always be present she said, “but I was told it was

p h o t o s : m u d e i va r aya n
devi.org/), dedicated to promoting her through the Indra Devi Foundation. done for several Westerners be-
teachings in the art of living healthy Disarming guide: Indra Devi in Argentina In six major centers they run yoga fore.” This was also the day that
and in full. During the 15 years she courses for adults, children, youth, Sri Sambamurthy was presented
lived in Buenos Aires, she continued to trav- even the harshest of critics. pregnant women, elderly, executives. They this magazine’s Hindu Renais-
el around the world spreading the wise prin- Esther Riskin of Buenos Aires said, “I teach anti-stress techniques and they certify sance Award honoring him as
ciples of love, enlightenment and peace. don’t know what would have happened to us teachers. The Foundation helps the commu- Hindu of the Year for 2002. [See
Indra Devi had the singular gift of reach- without Mataji’s yoga teaching. The various nity by offering free classes, visiting prisons, Nov/Dec, 2001]
ing people’s hearts. Many skeptics of Indra exercises really saved the life of my hus- and donating clothing and food to disadvan- The rituals preceding the initi-
and her message completely changed their band, who suffered from a serious depres- taged families. Thus the legacy of Indra PEOPLE ation into the mantra were elaborate. At one
view shortly after meeting and listening to sion and was on the verge of suicide. No one Devi continues into the third century after point, Amba was asked to throw a handful
her. She respected those who shared her can imagine how lucky I feel after meeting
ideas and those who did not. By not impos- Mataji and discovering yoga through her
her birth.
By Adriana Aboy, a student of Indra Devi
∏π
Leading Priest Initiates of flowers onto a yantra, or sacred diagram,
with five faces corresponding to the five
ing, the warmth of her presence and her words.” and free-lance journalist writing for health faces of Lord Siva. The color segment in
sense of humor disarmed and convinced A devotee from San Pedro said her pres- magazines in Argentina. American Scholar into Saivism which the flowers land indicates the lineage
of Sivachariars that one is joining. Amba’s
landed in the white segment, indicating her
Chennai ceremony fulfills long-term desire initiation lineage of Satyojata, which is in

In Her Own Sweet Words down as much as possible,

Gems from Mataji’s gentle yogic teachings
e women must lis-
“ ten to our inner voice.
It is easier for women
to do this as they are
not afraid to say what they
feel. We must keep both our
femininity and our strength.
Men have to descend from
their pedestal and learn how
to be more broadminded and
spiritual.
“A human being’s full free-
dom is to find himself (i.e., be
loyal to himself), with inde-
pendence of judgment, think-
ing and being flexible and
malleable in order to reach
harmonization and mental
peace. Freedom is living with-
out chains. Yoga is a way to
freedom. By its constant prac-
tice, we can free ourselves
from fear, anguish and
loneliness.
“Women must not shout
back when their husbands
come home and shout at them
for any reason. They must
laugh and say, ‘How nice the
way you shout.’ Laughter
drives shouting away. Tell your
husbands any bad news when
everything is calm, not just as
they come through the door.
“Yoga is an art and science
of living. Yoga means union, in
all its significances and di-
mensions. Through a certain
amount of physical and mental
disciplines we can learn how
to stay healthy, alert, receptive
and to improve our perception
of the external world in order
to feel internally harmonized,
with a better life condition
and spiritual balance.
“Movements in yoga are
harmonious, slow, soft, plastic,
relaxed, always conscious, and
require a permanent and ac-
tive mental participation. The
whole work rests on the di-
alectic tension-relaxation. It’s
important to stimulate, turn
elastic, tonify, to make oneself
conscious of limbs, superficial
and deep muscles, joints, and
spine, achieving a gradual and
progressive limb decontrac-
tion, loosening and relaxation.
“Nonviolence is one of the
keys of yoga, and we should
begin it by ourselves. Learn-
ing to recognize and respect
our own peculiar rhythm
and working on that base is
essential.
“Try this visualization: Look
at the sky and at the stars.
Choose one, the one you like
the most. You want that star to
guide you, it’s so pretty! Look-
ing at that star, you would like
it to get down. Then you think
on really getting this star
going more and more down
and down, until you feel it on
your chest, disappearing in
your heart, and your entire
being fills with joy because
this is the day in which a star
got into your heart and stayed
to live there. Now you realize
you need to change many
things in your daily life for it
to stay there; otherwise, it will
slowly go away, leaving a huge
empty space. Suddenly you
feel so happy, knowing you’ve
got a light in your heart which
can get bigger and bigger,
shining through our eyes,
deeds, words and thoughts.
We realize we’ll never be
alone anymore. We’ve got our
own daylight to get bad
thoughts away, and we talk
with that light—our star in our
heart. We take away what’s
unimportant. If it’s the divine
will, we ask it to guide us to
what we have divine and eter-
nal in this life and in the next
one. And let the light in the
heart carry us.”
mba caldwell began the study my knowledge of Saiva and Sakta worship.”
the western segment of the yantra. The
shakti, or feminine power, associated with
the Satyojata face of Shiva is Ambika or
of yoga in 1978, under the guidance She sought and received permission from Amba, which the priests all felt was fitting
of Swami Muktananda, and has con- her guru, and from Sri Sambamurthy him- as her name, Amba, already had been given.
sidered herself a Hindu ever since. self, for the initiation, and then went to They added, “You are white and you are
She lived full time at his ashram in India un- Chennai in March, 2001, for the ceremony. from the West, so it’s perfect!” The priests
til 1982, and upon his mahasamadhi that “I was very warmly welcomed,” she recalls, determined that the initiation name should
year returned to the University of California “by the families of both Bairava Sundaram be “Satyojata Ganashakti Amba.”
at Berkeley. She completed her Ph.D. in an- in Madurai and Sri Sambamurthy Sivachari- Next came the moment of initiation, when
thropology in 1995, having spent two years ar in Chennai, who hosted me at their the mantra is spoken in the ear of the initi-
in Kerala on her thesis. During that time, homes with great love and kindness.” ate by the priest while both are under a dec-
she formally converted to Hinduism through The initiation was set for the Thiruma- orative cloth. Amba recalls, “I then offered
the Arya Samaj. She has remained a prac- zhissai Siva temple outside Chennai, the flowers into the yagna pit and to the presid-
titioner of Siddha Yoga under the guidance birthplace and ancestral home of Sri Sam- ing priest and was seated under the red silk
of one of Swami Muktananda’s successors, bamurthy. The March 31 ceremony was cloth. For all the previous initiates the priest
Swami Nityananda. Last year, Amba sitting near the yagna had been the
held the post of visiting professor at one to give the mantra. But now Sri
Harvard Divinity School. Sambamurthy himself had joined us.
Her spiritual life has continued to He loudly and powerfully bestowed
develop, and in the fall of 2001, just the mantra in my ear, and then it was
before Navaratri, she began to attend over.”
the Sri Mahalakshmi Temple in Ash- After the diksha, the priests who
land, Massachusetts, where she was had presided over the ceremony car-
befriended by the temple’s Saiva ried two kalasams, water pots, repre-
priest, Sri Bairava Sundaram, and his senting Lord Siva and Parvati, around
wife, Mangala. “Through their guid- the temple, then bathed the Siva Lin-
ance and friendship,” she told Hin- ga inside the sanctum. “The water
duism Today, “I came to know about from the kalasam was also doused
Mangala’s father, Sri Sambamurthy over us initiates,” Amba said, “and a
Sivachariar. I developed a strong de- feeling of real ecstasy ensued.” ∏π
sire to meet him and to take formal Contact Amba Caldwell at
diksha, initiation, from him to deepen Blessing: Receiving kumkum from Sri Sambamurthy sarahleec@prodigy.net

54 h i n d u i s m t o d ay october/november/december, 2002 october/november/december, 2002 h i n d u i s m t o d ay 55


p h o t o s c o u r t e s y s wa d h yay pa r i va r
Angelic Greeting: Didi, the daughter and successor to movement founder Sri Pandurang Shastri Athavale, is met by winged young
women whose sashes read “Loving Angels” upon arriving at the Arrowhead Pond complex
YOUTH
A Young Welcome for Athavale
Templeton Prize winning spiritual leader inspires America’s Hindu youth
he whole world heard of pan-
durang Shastri Athavale when he was
honored with the Philippine’s coveted
Magsaysay Award in 1996 and the mil-
lion-dollar Templeton Prize in religion in
1997. His organization, Swadhyay Parivar,
has made an impressive impact in America
with Vayashta Sanchalan, “Youth Rallies,” at
classy locations across the country, including
Chicago’s All State Arena (May 11), Los An-
geles’ Arrowhead Pond (May 18) and New
York’s Madison Square Garden (May 26).
Fifteen to twenty thousand people attended
each of the exquisitely organized events.
These expansive functions were put to-
gether at the last minute, thanks to the Pari-
var’s well-honed human machinery of dedi-
cated volunteers of youth as well as adults.
One of the core national volunteers told
Hinduism Today, “We received a call from
56 h i n d u i s m t o d ay october/november/december, 2002
Dadaji [“Elder brother,” as Sri Athavale is af-
fectionately addressed] in April asking us to
go ahead with the youth rallies. The dates
and venues were decided in hours following
that phone call.” The chosen venues are nor-
mally booked months in advance, but still
they secured the dates they wanted. “Our
only clout was the divine will and the divine
hand,” he said. As with every volunteer I
spoke with, he did not want his name men-
tioned. So common do they find this divine
hand in their work that the Parivar mem-
bers have a saying for it—“Love letter from
God to us in our work.”
There was not a single paid advertisement
of the events in any of the media. The news
is spread by word of mouth. No invitations
were sent by mail. Rather, every single fam-
ily attending each of the events was invited
in person with a home visit called bhav
pheri, “friendly or loving visit.” In the Los
Angeles area for example, about 700 Parivar
members took it upon themselves to make
visits, mostly unannounced, to the homes of
their friends, acquaintances and neighbors.
They invited each in person with a free
pass, and gave a small brochure containing
the Trikal Sandhya Shlokas. Chanting these
shlokas, or sacred verses, three times a day
is a central practice for followers. Before
they departed, they offered a brief prayer.
In a mobile society with everyone’s over-
scheduled days, this was thoroughly imprac-
tical, both for the visitor and the visited, yet
it was carried on with missionary zeal, re-
peating visits for the not-at-homes. One of
my friends was actually annoyed when two
swadhyayees (members) showed up at her
door one evening, minutes before she had to
leave for a social event. She asked them why
(Above) Pandurang Shastri Athavale, now
82, is helped on the stage by his wife;
(right) youth march with flaming torches to
rousing inspirational songs.
they had not called her before, and asked
me, “Why do they have to resort to the vis-
iting practices of the Mormon church?” Of
course, she was probably unaware that it is
just this in-person approach that has made
the Mormon church one of the most suc-
cessful in America.
As I approached the expansive and ele-
gant venue of the Arrowhead Pond for the
May 18 event in LA, I could see the flags of
35 countries where the Parivar has active
centers flying high above the parking lot.
Three hundred young girls clad in white
cotton salwar khameez, with black shawls of
the Parivar symbols across their shoulders,
stood joining their hands to form a human
chain, signifying the Parivar’s motto of uni-
fying the whole world as one family. They
shouted Parivar slogans as the car carrying
Jayashree Talwalkar, affectionately known
as Didi, the daughter of Parivar founder
Pandurang Shastri Athavale, entered the
premises.
Inside the arena, more than 15,000 people
had gathered for the four-hour event. The
stage was decorated with a giant torch that
is the symbol of the movement, as well as
three circles signifying Trikal Sandhya, and
a globe of the Earth surrounded by a human
chain, all crafted out of paper. Didi, who is
standing in for her aging and frail father,
was ceremoniously welcomed by the Pari-
var, as well as local dignitaries.
She summarized the teachings of her fa-
ther in her half-hour talk in Hindi. “Dadaji,
you have breathed an elevated sense of hu-
manity in each human being with your
teaching that the same God dwells in the
heart of all, leading them to drop their com-
plexes, and reminding each one of their di-
vine mission in life,” she said. “All matter is
inert. It is the chaitanya or the sentient prin-
ciple that gives momentum to people and
their ideas. You have to pick up the ball of
the movement and run with it.”
Dadaji himself then was brought into the
arena in a wheelchair, and said a few words.
The audience gave him a tremendous wel-
come. Thousands lit the lamp sticks that had
been handed out in advance. The sparkling
lights waving from all four levels of the audi-
torium was a spectacular scene.
Next, 300 young men and 100 women,
ranging in age from 16 to their early 30s,
marched into the arena and moved in for-
mation to finely choreographed steps. They
held in their hands two-foot-tall torches
october/november/december, 2002
with live flames, striding proud-
ly in rhythm to the invigorating,
patriotism-charged song “Jalti
Mashal Hathmein Yuvan Chal
Pade” (“With burning torch in
hand, the youth stride forth”),
sung with fervor by the musical
ensemble. The torch is the sym-
bol of their movement, and its
meaning encompasses the ad-
vancement of culture, putting
into practice the noble thoughts
from the scriptures and accom-
plishing great deeds for the
movement and the nation.
The event was grand, and af-
ter I reported back to Hinduism
Today about it, the editors re-
quested I learn more about this
energetically successful organi-
zation, especially how they are
able to elicit such enthusiastic
youth involvement. The extrava-
gant event was free, and when
asked about this, the coordinator
said, “When you attend a lavish
wedding, do you ask that family
how much money they spent or
where the money came from?”
He refused to give even a ball-
park figure, shrugging it off as a
family matter, and insisting that
there is no fund raising in the
Parivar, no charity; everything is
done on the basis of devotion.
“Ever since the Parivar’s early
days, 60 years ago, Dadaji had
taken an ayachak vrata, the
“not-asking vow,” that he would
never solicit any money, directly
or indirectly, from any individ-
ual, institution or government.
He has not only maintained it for
himself, but his millions of fol-
lowers have kept the same prin-
ciple,” the coordinator explained.
The 16,000 to 20,000 Parivar
members who attend 300 cen-
ters spread across U.S. cities do not pay any
membership, nor is there a formal member-
ship ritual, no membership drive, but an
open-door policy exists for persons of all
creeds or class to attend their hour-long ses-
sion every Sunday morning, mostly compris-
ing prayer, scripture study and discussion.
“We do not believe in any superstition,”
the coordinator explained. “Dadaji has al-
ways said, ‘Understand why we should love
God and then do it fully. God is not just with
you but within you. He does not work for
you but with you.’ ”
The grass roots movement of Swadhyay
Parivar began in 1942, when Sri Athavale,
then only 22 years old, started giving dis-
courses on scriptures at a humble pathasha-
la, religious school, in Madhavbaug, Mumbai.
h i n d u i s m t o d ay 57

p h o t o s c o u r t e s y s wa d h yay pa r i va r
Sri Athavale taught, “God is the source of
all life and He dwells in every human being.
It is a multi-faceted, life-transforming world
view that encourages self-esteem, concern
for dignity of all and a discharge of grati-
tude to God through work-oriented devo-
tion.” The Parivar’s motto is the brotherhood
of all under the fatherhood of God. Today
they claim some three million followers,
coming from diverse religions, in 35 coun-
tries around the world.
One of the national-level coordinators—
who, again, did not want to be named—told
me, “We do not classify ourselves as a reli-
gious organization. The Parivar (literally,
“family”) is based on the concept of an ex-
tended family, and we are bound by a spirit
of selfless love and service to fellow humans,
like a family of millions. It is God-centered
work, and work for others is rendered in the
spirit of service to the God. We have no ti-
tles, no hierarchy, but only responsibility of
coordination.” Although led by principles
culled from Upanishads and the Gita, they
do not restrict themselves to Hindus.
“The God is not only in the sky and not
only in the temple, but He resides in the
hearts of all.” This basic tenet of the Parivar
propels an individual into dynamic action,
transforming religious doctrine into a plan
of action. The way the coordinators describe
it, it is an injunction for karma yoga (seeking
spiritual advancement through doing of
good works) with dedication and action,
with the yogas of jnana (spiritual knowledge
and enlightenment) and bhakti (devotion)
blended into it. To these their leader
Athavale has added his own concept of sad-
han yoga, “instrument yoga,” which consists
in one’s being an instrument of divine work
in family and society.
The emphasis in the movement is to incul-
58 h i n d u i s m t o d ay october/november/december, 2002
cate the Parivar’s spirit among the youth,
and keep its torch, its resplendent spirit,
burning bright, forming the motivation be-
hind this year’s four youth rallies, including
the one that took place in London June 9.
Speaking with some youth members, I
found the US-raised kids quite fond of their
Sunday sessions at the Swadhyay centers. A
22-year-old recent Berkeley graduate said
that at age six her parents first introduced
her to the movement, when she was thrilled
to make friendship with “Other kids who
looked like me,” referring to the Indian skin
color. Then the weekly hour of stories, dis-
cussions and shlokas grew on her: “In the
eighth grade I visited India. When I saw the
Parivar’s projects with the fishermen com-
munity and the farmers’ tree temples, I
could see a pulsating life that was far be-
yond the life we normally see in the US
here. It was eons away from entities like the
consumerism that is rampant in US,” she
shared with enthusiasm. “Dadaji has always
said that whatever you can do most effi-
ciently, offer that to God.”
She offers her expertise in Bharata
Natyam in helping choreograph dances and
dramas of kids for the Parivar. I asked, “How
does the Swadhyay shape your personality,
dreams and ambitions?” She said, “I devel-
oped a pride, not superficial but deep, about
my culture. Whatever my efficiency is, that
is what God wants from me. I did not just
learn mantras by rote, but understood their
solid application in life. There is an intellec-
tual aspect of Parivar and an emotional one.
Dadaji’s life is not that of a hypocritical
leader; he has dedicated his entire life to the
service of God and humanity.”
Her 15-year-old sister, a 10th grader, is
also one of the 600 avid members who at-
tend one of the five Swadhyay centers in
(Left) Hundreds of young men wearing
shirts saying “Loving Angels” form a hu-
man corridor for Didi’s arrival; (above) the
elegant tickets for the free event at the
650,000 square-foot Arrowhead complex
Northern California. “After our prayers and
scriptural stories, we have interesting, stimu-
lating discussions on topics such as, ‘Is tele-
vision good or bad,’ ‘Does God exist?’ or
‘Reincarnation,’ for which we prepare our
points ahead of time.” Both the girls had
participated in many aspects of the youth
rallies, from participating in the human
chain, to helping fashion the décor and the
torches. “The classes fulfill my emotional as
well as intellectual needs. The two-week an-
nual camp brings together kids from all over
the nation. It is a friendship, a sorority heav-
en that we look forward to. I want to be in-
vl manjul
volved in the Swadhyay Parivar all my life,”
the US-born teenager shared ebulliently
with me.
The Sanchalan event at the Arrowhead
Pond, which I attended, rang with not only
respect, but a strong devotional sentiment
for Dadaji. Coupled with the enthusiastic
comments of the above members, one ques-
tion lingered, “Is there a deification of the
person, of Dadaji, in the Parivar?” The 22-
year-old liked my question, and answered,
“Dadaji is against such an exalted position.
He never wants anything for himself and
has always maintained that whatever he
teaches has been said before and done be-
fore, though maybe in a different form.
What I feel for Dadaji is a profound sense of
gratitude. It is a moving feeling to see him,”
she said. “Dadaji has dedicated his life to
us,” her younger sister chimed in.
The coordinator elaborated on the point
that “Dadaji has always taught us to see God
in ourselves and fellow human beings, and
the divinity in each one of us. We love him
like a cherished elder brother. He has been
the unifying force of the entire Parivar.”
Maharashtra-born Archana
Dongre is a journalist living
with her husband in Los Ange-
les. She has a degree in educa-
tion and an M.A. in Sanskrit
language and literature.
Ghosha, Shashwati and Indrani are popular
E D U C AT I O N in the Vedas. In the Upanishads, Gargi and
Maitraiyee are famous women ascetics. The
Starting Vedic Studies Rig Veda (10.109.4) says, “When a brah-
min’s wife wears the auspicious thread, she
becomes very popular.”
Other scriptures also mention women
Backed by scripture, girls get their sacred thread wearing the sacred thread. In the Harit
Smriti it says, “Brahmin women have the
right to a sacred thread ceremony, a fire cer-
emony, the study of Vedas and a right to sa-
cred begging.” The Yama Smriti says, “Per-
forming the thread ceremony for young
girls, studying Vedas and recitation of Gay-
atri Mantra was allowed in ancient times.”
Paraskar Grihya Sutra (4th-5th century)
states, “Those females who have undergone
the thread ceremony and those who have
not should sleep on their left side with their
heads towards the east.”
P.V. Kane, in the History of Dharmasas-
tra, afforded this topic three-and-a-half
pages. Writes Kane: “An interesting question
is whether women ever had upanayana per-
formed, or whether they had to wear the sa-
cred thread. Harita Dharmasutra, as quoted
in the Smriti-candrika, says, ‘There are two
sorts of women. Those who are bramavadi-
nis (students of sacred lore) and those that
are sadyovadhus (who marry straightaway).
Out of these, brahmavadinis have to go
through upanayana, keeping fire, Vedic
study and begging in one’s house (under the
parents’ roof). But in the case of sadyovad-
hus, when their marriage is drawing near,
Ceremony complete: A young lady wearing the sacred thread sits with her father the mere ceremony of upanayana should
somehow be performed and
By V.L. Manjul, Pune, India then their marriage should be
en young brahmin girls received celebrated. Therefore bramava-
their upanayana, or thread ceremony, dini women had upanayana
commencing the study of the Vedas, on performed in the eighth year
April 2, 2000. Normally this rite of pas- from conception, then studied
sage is only for boys and not allowed for Vedic lore and finished student-
girls. This was the first ceremony of its kind hood at the age of puberty.’ ”
for girls in Pune, India. The followers of Kane continues, “Yama smriti
Shankar Seva Samiti organized it with Veda- says, ‘In former ages, tying of
murti Karmabalekar Shastri as the officiat- the sacred thread was desired in
ing priest. The girls came with their parents the case of maidens. They were
and were initiated into the Gayatri Mantra taught the Vedas and made to
by their fathers. Many orthodox Hindus are recite the sacred Gayatri verse.’ ”
against this concept, but the women priests Kane also indicates that Manu-
showed them ample literary references to smriti, confirmed the perfor-
women’s thread ceremonies and Vedic study mance of upanayana for girls
in the ancient Vedic culture. but hinted to its going out of
It was about 25 years ago, in the Ahmed- practice.
nagar district, that the Shanker Seva Samiti Though too many neglect
organization began teaching women the their duties, this initiation indi-
Vedas as well as training them as priests. cates a growing interest and that
Now around 10,000 women are qualified a significant number faithfully
priests. Many are even more popular in the follow their disciplines. The fu-
community than their male counterparts ture sucess of the girls’ as well as
because of their enthusiasm, concentration boys’ upanayana depends on
s rajam
and devotion in doing worship. how well they study the Vedas
In all four Vedas, there are references to and follow their disciplines. ∏π
women ascetics reciting Vedic hymns and Upanayana: As with all Goddesses in artist S. Rajam’s v.l. manjul,
even creating mantras. The names of Apala, collection, this Lakshmi wears the sacred thread e-mail: vasudeomanjul@hotmail.com
october/november/december, 2002 h i n d u i s m t o d ay 59
 MUSIC
A Soulful Songster
Devotee first and singer second, Murugadas is one of a kind
urugadas is already on stage
getting ready as we arrive. The spot-
light brightens his yellow bandanna
and reflects a gleam off his black
sunglasses. For an instant, his painted, red-
nailed forefinger catches the light as it
strikes middle C on his old, battered harmo-
nium. Finding his pitch, he clears his throat
and begins to chant “Om.” In the shadows
behind him, an exquisitely dressed lady
gracefully positions herself with a tambura
m u d e va r aya n
(a stringed instrument) and begins strum-
ming a drone. To her right, Saroja, Muru-
gadas’ wife, busily lays out a collection of
percussion instruments, fussing a bit to be
sure she hasn’t forgotten anything. Rao, the
seasoned drummer, unsheathes his mridan-
gam (a south Indian drum) from its cloth
case and tunes its upper head, socking its
rawhide binding with a rock to change the
pitch. The restless audience rustles to get as
comfortable as 500 people can in the con-
fined space. Slowly, everyone on stage and
off becomes quiet—except for Murugadas.
Sitting still as stone and calm as a lake, he
looks like a king as he continues chanting
“Om.” Finally, the concert takes wings.
That cool, breezy evening performance in
late December of 1982 at the famed moun-
tain-top temple in Palani Hills, South India,
was recorded and is now famous. Yet it was
not unlike thousands upon thousands of oth-
er concerts during the 60-year musical ca-
reer of Pithukuli Murugadas. Today, the
“singing sage” is still amazing crowds at
Palani Hills and elsewhere around the globe
as his popularity continues to grow.
Murugadas is usually thought of as a bha-
jana virtuoso, a great leader of group devo-
tional singing. But, as any musician who has
heard him will testify, he is much more. His
natural voice is vibrantly trumpetic, and his
singing skill is quintessential. Most impor-
tantly, he is a distinguished bhaktar (devo-
tional person). His truly heart-felt piety
shows through in his music and lends it a
touch of magic that his audiences can res-
m u d e i va r aya n
onate with. Although much has been said
about Murugadas, the comment made most
often is, “He is unforgettable.”
A music icon: Everyone in South India knows Pitakuli Murugadas. During a characteristic concert, which of-
At age 83, after 60 years on stage, he is a living legend. ten lasts three hours or more, Murugadas
slowly and carefully develops a long, leisure-
ly musical pace toward crescendo. First, he
60 october/november/december 2002
The troup: (from bottom right clockwise)
Murugadas and wife Saroja, who also sings;
Mathangi, singer and sister of Saroja; Rao,
drummer with Murugadas for 50 years,
Padmanabhan, business manager.
establishes close rapport with his audience
by leading simple bhajanas that everyone
can easily follow. This may go on for an hour
before he subtly begins to introduce more
complex classical compositions that he sings
solo or with his wife. All along the way, how-
ever, he keeps returning to audience partici-
pation. Occasionally, he will abruptly stop
singing in the middle of a song, and as the
music continues softly in the background,
speak in dramatic monotone, telling stories
and quoting scripture before majestically re-
turning to the music. All of this builds in in-
tensity until, toward the conclusion of the
concert, he lets loose one of his many trade-
mark songs. The audience thunders applause
and the evening’s performance peaks like the
culmination of a temple puja. As a denoue-
ment to all of this, he brings everything back
down to earth with one final hand-clapping,
foot-stomping bhajana. The crowd again
roars. No one wants him to stop. Even India’s
sharpest music critics have highly praised
Murugadas’ great voice, musical versatility,
undeniable spirituality—and, of course, his
enchanting showmanship.
Born in Coimbatore as Balasubramanian,
Murugadas expressed an uncanny love of
God before he could even talk. At the age of
seven he began singing devotional songs and
was schooled in the basic fundamentals of
music by his grandmother.
As he grew a little older, he was taken up
october/november/december 2002
by the revolutionary spirit of the day, leaving
home at 15 to protest British rule as a “free-
dom fighter.” During the famous “freedom
struggle of 1936” in Bangalore, he was seri-
ously beaten by British police and com-
pletely lost the sight in his left eye. Yet, he
held fast to his love of God and remained
ever positive. Today, the sunglasses he wears
to shield his partial blindness have become
his trademark.
During a long pilgrimage when he was
about 20 years of age, Murugadas had a spir-
itual experience that changed his life. Sitting
on the banks of the Sarasvathi river in North
India, he became engrossed in contempla-
tion and heard an inner voice tell him in the
Tamil language, “Go to South India. You
have work to do there.” Cutting short his pil-
grimage, he immediately left for Tamil Nadu
to live the life of a singing saint.
By the age of 30, he had carved a notable
niche as a professional musician. At that time,
he lived in Palani Hills and had the opportu-
nity to internalize his musical skills under the
tutelage of Brahmananda Paradeshiyar, a sid-
dhar, or great yogi with special powers. This
teacher named him “Pithukuli,” which means
“a spirited person.” Swami Ramadas, the
head of Aanandashram in Kanjangad, North
Kerala, added the title “Murugadas,” which
means “the servant of Lord Muruga.”
By the age of 70, Murugadas was interna-
tionally famous and still going strong. Even
today, at 83, he adamantly refuses to retire.
He has written more than 3,000 songs and
has released over 30 audio cassettes—all de-
votional songs to Hindu Gods and Goddesses.
Presently, he lives in Chennai, South India,
with his wife, Saroja, whom he married when
he was 58. He performs in seven languages
and is Tamil Nadu’s most popular singing
thespian. He is also much loved and famous
in South Africa, Mauritius, Singapore, Ma-
laysia and Sri Lanka, which he has visited 40
times in the last 40 years. He has developed
a charity called Sri Jyothir Maya Devi Trust
in Chennai.
When referring to himself, he never uses
“I.” Instead he says Ivan (this person). Yet
when begged to explain how a life such as
his could leave a man humble, he leans for-
ward and whispers, “Honestly speaking, in-
side me this “I” is very much there.” ∏π
With Kesav Mallia, Chennai
61
AMERICA cred waters brought from India’s rivers with rivers, the Allegheny, the Mongahela and the to recognize and honor the Hawaiian tradi-
the local waters of the Mississippi and the subterranean river brought up for the 60- tions in the ceremony to start a new Hindu

Creating a Sacred West Suwannee? On the simplest level, the sa-

credness of the Ganga, the Kaveri and other
rivers will physically attach itself to the local
rivers of America. But there is more going
on here than just spiritually or physically in-
foot-high fountain in downtown.
Some of the most sustained attempts in
recreating the landscape are in Barsana
Dham, Texas, and at the Iraivan Temple to
Siva, in Kauai, Hawaii. Barsana Dham re-
temple, it must be emphasized that this is
not an interfaith temple, of which there are
many in America. The temple is not only
Hindu, but is sectarian in that it is unam-
biguously dedicated to God Siva. Most tem-
voking the holy Indian rivers into the local sembles Barsana in Northern India, said to ples in America are the homes of many
How Hindus have honored and blessed the ancient American homelands waters. As we saw earlier, during the inten- be the hometown of Radha, the beloved of Deities—Siva, Vishnu, and His many mani-
tion chant of any ritual, the names of the Lord Krishna. Here, all the important land- festations, Ganesha, various Goddesses, etc.
rivers of America are mentioned. They marks of Krishna and Radha’s homeland The Deity to be installed in Iraivan Temple
would not be in the worship if they were not were recreated. At Iraivan Temple in Ha- is a Sivalinga, a conical piece of crystal rock
Hindus now have over 1,000 temples in known city of Pittsburgh, surrounded by called bharata, south of Mount Meru.” In sacred in some intrinsic way, something the waii, not only are the names reminiscent of discovered and brought to Kauai from
North America. How exactly are they trans- the three rivers, Allegheny, Monongahela Canada and America there are new para- Native American Indians knew for thou- India (Path of the Tamil Saivite Saints, San Arkansas. It is significant that this crystal is
mitting spiritual power from India to the and the Ohio, to remove the miseries of the meters. Almost all temples state that Ameri- sands of years. Marga Path, San Marga Iraivan Temple, “American born.” While the manifestation
West, to re-bless a sacred land not common- people.” ca is located in the Krauncha (“heron”) is- Creating India in America: Another way Rishi Valley, Rudraksha Forest, etc.), but the of Siva as this crystal lingam is American,
ly thought of as holy by others? In 1999, Dr. “Declaration of Intention”: Another ex- land, which is west (not south, like India) of Hindus in America enhance the sacredness similar environment of tropical India mesh- and the land, American territory, the temple
Vasudha Narayanan, President of the Amer- ample of making the West a sacred home is Mount Meru. In the intention recited in Tal- of their temples is to try to either recognize es with the local Hawaiian land to create a is being carved in India and imported to
ican Academy of Religions and professor at evident in the sankalpa, the “declaration of lahassee, Dr. Sethuraman chanted: “In this and rediscover resemblances between unique milieu. Hawaii. ∏π
the University of Florida’s Department of intention,” done at the beginning of every island of Krauncha, in the delightful conti- American physical landscape and distinc- Recreating these landscapes is not an end
Religion, presented a paper, condensed be- ritual. The land is usually identified with nent, in the sacred province of the cows that tive sacred spots in India, or to recreate that in itself. Barsana in Texas as well as Iraivan
low, at the AAR National Meeting titled one of the dvipas, or “islands” from the Pu- is east of the Mississippi River, in the sacred
“Victory to Govinda who lives in America: ranas, books of ancient lore composed in the land called Tallahassee.”
similarity. The earliest attempt was at the
Venkateswara Temple in Pittsburgh. Devo-
Temple in Hawaii will become the new pil-
grimage destination for millions of Indians About the Artist
Hindu Ritual to Sacralize the American first millennium CE. Thus, Hindus in India Sacred Rivers: Hindus think of rivers as tees voiced the similarity between the sa- living in the Western world who cannot go
Landscape.” begin most rituals with a sankalpa which sacred and as liquid purifiers, capable of cred place in India where the rivers Ganga, to India. Dr. Sambamurthy Sivachariyar, an erek glaskin, 45, artist for
includes the line, “in this island of the Rose- spiritually cleansing all those who bathe in Yamuna and the underground Saraswati important priest of a large temple in Madras, this issue’s gatefold (page 3-5), is
indus have made the land of Apple, in the fragment of land (country) them. But why should they mingle the sa- meet, and the local confluence of the three India, who presided as chief priest for the originally from Australia. Derek
the Americas ritually sacred in at stone-laying ceremony of Iraivan Temple in moved to Kauai in 1988 where
least four ways: composing songs 1995 said, “I am too old to go on pilgrimage he is involved in Polynesian culture
and pious Sanskrit prayers extolling to the holy sites in the Indian Himalayan and cultural renaissance of the Hawai-
the American state where the tem- mountains, where, according to Hinduism, ian people. He has a deep understand-
ples are located; identifying America as a God Himself resides and gives His grace to ing of Aboriginal and Hawaiian tribal
specific dvipa or island quoted in the sacred pilgrims. That was a life-long dream of ways. Derek hopes his art will inspire
texts; physically consecrating the land with mine. But now that I have come to the most people to protect the land, honor na-
waters from sacred Indian and American beautiful place in the world, Kauai, to this ture and unlock some part of the com-
rivers; and literally recreating the physical sacred land, I feel my dream has been ful- mon ancestry of each person who
landscape of certain holy places in India, as filled. I have come to the home of God.” views it. Recently, Derek learned some
in Pittsburgh or Barsana Dham, Texas. Primary Sacrality: While resemblance, of his ancestors came from India.
Songs of the Land: In America, Hindu blessed land and waters mark the experi- Derek is also an adept sculptor and
places of worship are beginning to use the ence of sacrality in most places, a few loves to surf.
land or shrines held sacred by the native in- places, such as those in Virginia and Hawaii, email: tribalart@juno.com
habitants. These sacred lands are then reaf- seem to have primary or immediate sacred-
firmed and reiterated in many ways. For ex- ness. Some of the sites, such as in Hawaii,
ample, in 1986 a cassette of devotional songs build on the sacredness of the indigenous
was issued by the Sri Venkateswara Temple traditions. During the ritual to lay the foun-
in Penn Hills, Pennsylvania. These devotees dation of Iraivan Temple, were rites from
praise Lord Venkateswara, a manifestation the local Hawaiian traditions. Also added
of Lord Vishnu, in song, America vasa jaya were precious gems, gold and silver offerings
govinda, Penn Hills nilaya radhe govinda, sand, stones, earth and waters from sacred
sri guru jaya guru, vithala govinda, which sites from nearly every country, notably In-
means, “Victory to Govinda who lives in dia, Europe, Australia, mainland USA, Rus-
America; Govinda who with Radha resides sia and ancient Mayan and Incan holy sites
in Penn Hills. Victory to Govinda, Vithala, in Central and South America.
the sacred Teacher.” Singing about a place San Marga Iraivan Temple is also similar
expresses its sacredness and makes it a pal- to the powerful temples in India in that it
courtesy university of florida

pable spot of holiness. Dr. J. Sethuraman, was started with a vision of God Siva by Sat-
professor of statistics at the Florida State guru Sivaya Subramuniyaswami in 1975.
University in Tallahassee, composed an ele- The ancient Hawaiians called the holy site,
gant poem called Sri Venkatesha America which is at the foot of Mount Waialeale near

h i n d u i s m t o d ay
Vaibhava Stotram, “Praise of the Appear- the sacred Wailua River, Pihanakalani,
ance of Lord Venkatesha in America.” It is “where heaven touches Earth.”
in classical Sanskrit, in the style of a tradi- While it seems both natural and practical
tional kavya, or poem, replete with exquis-
ite literary devices and ornate verses, “Such Scholar: Professor Vasudha Narayanan
a Venkatesha, the ocean of nectar of kind- shares her discoveries of how Hindus bring Artist: Derek with his painting gift
ness, has come to the hilltop at the well- India’s holiness to the Americas

62 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r 2 0 0 2 o c t o b e r / n o v e m b e r / d e c e m b e r 2 0 0 2 h i n d u i s m t o d ay 63

Full spectrum: (below) A mother elephant cares for r
her calf; (left) A young girl worships a 15-foot-high h
16th century Ganesha in Hampi, India; (top) An
elephant takes a swim in open sea in the Bay of Ben-en-
gal. Elephants can easily swim for hours.
all photos: courtesy konemann
Prepped for war: (top) 18th century Indian war elephant
armor made from iron and leather, weighing 260 pounds
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Hindus hold a special reverence for
elephants. Every day elephants bless thou-
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Anyone who loves elephants will enjoy a
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Around 3,500 bce in the In-
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sider the elephant to be the
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While over 300 proboscidean species have
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ing for their ivory tusks. Groning and Saller
and China’s Yellow River. The
gray giant was tamed, trained,
but never domesticated by se-
lective breeding. It remained a
wild animal, even in captivity, even into our
own times.”
An entire chapter is devoted to the ele-
tographs adorning every page
won’t be disappointing. Ranging
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the eyes. It constitutes hours worth of en-
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pounds. ∏π

64 h i n d u i s m t o d ay o c t o b e r / n o v e m b e r / d e c e m b e r, 2 0 0 2 o c t o b e r / n o v e m b e r / d e c e m b e r , 2 0 0 2 h i n d u i s m t o d ay 65
 CU LT U R E
dinodia

photos courtesy india perspectives

Getting to know the sweet, ake some shavings from an
areca catechu nut off a palm tree and
wrap it in a leaf of piper chavica betle
tangy taste of one of India’s most from its famed spindly vine. Sprinkle
on a little burnt lime with some cate- A sign of culture: (clockwise from left) Betel leaves are harvested from a vine closely related to that of the black pepper plant; a street ven-

exhilarating culinary delights chu gum of a Malayan acacia tree and

add a touch of nutmeg and cardamom for fla-
vor. Now, chew all that until the red, potent
dor presents betel for sale beautifully displayed with a mouth-watering range of accessories and condiments; an aristocratic housewife pre-
pares an elegant after-dinner betel selection

juices start to flow. No folks, we’re not in West cent, an astringent, a foe to the evils of the human motifs, these distinctly Indian arti-
Texas and this ain’t tobacco. It’s “betel.” Al- intestine, giving to the mouth a fragrance of facts, along with their matching plates, trays,
though betel chewing has been one of India’s breath, to the lips a crimson red, and for the cups and lime containers, are sought after
favorite culinary indulgences for more than heart a kindler of love’s flame. Praise to the by private collectors and museums. Each
8,000 years, the betel leaf itself is also used in Gods for the good betel!” state in India revels in making its own spe-
Hindu ritual worship, where it is prepared as Abdul Razzak, a Persian traveller in the cial variety of betel boxes—usually brass for
an offering to the Deity along with coconuts, Kingdom of Vijayanagar in 1443 wrote, the south and silver for the north.
fruits, incense and flowers. Frequently re- “This masticator lightens up the counte- Although betel chewing is healthy, in that
ferred to as paan or tambula, literally millions nance. It relieves hunger, stimulates the or- it aids respiration and decreases the work
of Indians use it daily. gans of digestion and disinfects the breath.” load of the heart, the betel leaf itself con-
courtesy india perspectives

To offer tambula at an Indian social event Vast plantations in India cultivate many tains a phenolic compound that has cocaine-
is considered a sign of insider hospitality. In varieties of betel. To the North, the Desi, like properties. For this reason it acts as a
the Hindu ethos, paan is accepted as one of Calcutti and Banarasi leaves are most fa- stimulant upon the central nervous system
the bhogas (cardinal pleasures) of graceful vored. Prominent among the leaves from the and produces a mild euphoria. Some US
living. During ancient times, being present- South are the small and fragile chigurulaye states restrict shipping of the leaves. It also
ed this tasty treat by a king implied an infor- of Karnataka, as well as the thicker, more contains an alkaloid called arecoline, which
mal pledge of loyalty and friendship. Betel is popular ambadi and kariyale found in Tamil can—usually due to excessive or immoder-
not only popular in India. It is also enjoyed Nadu and Kerala. ate use over a long period of time—produce
throughout central Asia and China. In India, betel nut crackers and betel box- squamous cell carcinoma of the mouth, a
In his twelfth-century treatise, the Hito- es—that is, boxes containing betel leaf, areca form of skin cancer. Frequent use also stains
Savory vine: (top) Harvested, cleaned and artistically folded together in stacks and curls, padesa (“Book of Good Counsels”), Sage nut and related spices—are a feature among the mouth, gums and teeth deep red, caused
fresh betel leaves are big business in India; (bottom) an elaborate line of elegant accessories Narayana wrote, “The betel nut is bitter, hot, a rich man’s valuables. With their beautiful- by the added catechu gum. ∏π
include razor-sharp betel nut crackers which transform areca nuts into paper-thin shavings sweet, spicy, binding, alkaline. It is a demul- ly crafted and lacquered animal, bird and With T.S. Satyan, India Perspectives

66 h i n d u i s m t o d ay october/november/december 2002 october/november/december 2002 h i n d u i s m t o d ay 67

✁
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 Chakrapani Ullal, Vedic Astrology
World-renowned teacher
and advisor, Chakrapani Ullal,
consults internationally with
people from all walks
of life. As the founding hon- Handbook of
orary chairman of the ACVA Offspring of God &
(American Council of Vedic
Astrology), he has played Play of God
an active role in bringing to-
gether the Eastern Indian IP-IL Philosophy
Vedic astrologers and (Isvaraputra-Isvara Lila Siddhanta)
Western astrologers. Consid-
ered a teacher of teachers, he by Swami Vaidyanathan (Remaji) • Edited by IP Meera Grimes
travels widely as an author,
lecturer and consultant. The Offspring of God and Play of God philosophy—a unique
contribution of Swami Vaidyanathan proving a key to better
Born into a traditional Hindu lineage of astrologers in understanding of all scriptures—prescribes Conscious Co-
South India, Chakrapani began his training at an early age operation with God as a Way of Life to achieve the Goal of
and enjoyed associations with many of India’s most revered Life—through Five Truths and Four Practices. The first two
and celebrated saints and sages. With over 45 years of experi- are jnana sadhanas or right mindfulness of the Five Truths;
ence, his depth of knowledge and unique understanding the last two are karma sadhanas or righteous living with a
of how astrological principles apply to different cultures service spirit to God. The Goal of Life explains the fruits of
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 MARCH TO M AY E N D O W M E N T C O N T R I B U T I O N S
Kauai Aadheenam Monastic Endowment Total 2,284.14 Rita Balachander 50.00
Arul Karttikeya $112.66 Venkatakrishnan Balaji 10.00
Anshul Mohaan 33.00 Boys School for Iraivan Priesthood Maria Cristina Berisso 250.00
Total 145.66 Indra Dhaksinamurthi 45.00 Stephanie Devi Corgatelli 200.00
Bala Sivaceyon 39.18 Amarnath Devarmanai 324.00
Iraivan Temple Endowment Total 84.18 Anne Goodbody 50.00
POOLED INCOME FUND Total $30,000.00
Mathavasi Medical Fund
S Kumarakulasingam
Thungaveloo Mariappan
100.00
19.05
Kauai Aadheenam Annual Archana Fund Arul Karttikeya 834.97 Manoharan Navaratnarajah 150.00
There are a number of options for charitable giving other than an outright gift. These options, Yoganathan Palani
Girish Skanda
14.05
14.00
Anshul Mohaan
Gowri Nadason
34.00
90.00
Shanta Devi Periasamy
Jutikadevi Sivaraja
230.00
108.00
often referred to as "deferred" giving plans, usually allow the donor to retain the benefit of the Lavanadevi Sivam
Total
51.00
79.05
Vayudeva Varadan
Matthew Wieczork
18.00
60.00
Alex Ruberto
Aran Sambandar
45.00
108.00
donated funds, with a gift to charity at a later date. The advantage of such plans is that the donor Hinduism Today Distribution Fund
Total 1,036.97 Chamundi Sabanathan
Sivadas Sivarajah
1,008.00
231.00
can receive an immediate income tax deduction for the value of the donor’s gift and can avoid the Anonymous
Uma Devi Arimuthu
1,001.00
10.00
Tirunavukkarasu Nayanar
Aran Sendan 102.00
Martine Thom
Vayudeva Varadan
251.00
36.00
payment of any capital gains tax on a gift of appreciated property. Appamal Athimulam
Ramaswamy Balakrishnan
52.56
751.00 Kauai Aadheenam Renovation Endowment
Total 3,465.05

Rathi Devi Batumallah 200.00 Anshul Mohaan 33.00 Udayan Care Endowment Fund
The simplest, and perhaps most common, form of deferred giving is the pooled income fund Veerasamy Batumallah
Anita Bhattacharjee
165.00
26.00 Sri Subramuniya Kottam
Jutikadevi Sivaraja 108.00

(PIF). These funds, established by charities to encourage deferred giving, are usually offered by Rohit & Bisram Deocharan
Banu Devi Deva
33.00
146.00
Andrew Schoenbaum 30.00 Saivite Hindu Scripture for Visually Impaired
Ganesan & Rajalakshmi Ramalingam 200.00
universities, churches and other major charitable groups. In return for the donor’s contribution of Chellappa Deva
Umaiyal Devasegayam Family
414.65
52.22
Kumbhalavalai Ganesha Temple
Indra Dhaksinamurthi 45.00 Manitha Neyam Trust Fund
cash or property to the PIF, the PIF agrees to provide the donor and/or the donor’s spouse (or any Mary Rose Gallagher
Carol Guhan
199.00
27.00
Manoharan Navaratnarajah
Total
75.00
120.00
N. Balasubramaniam
Bala Sivaceyon
300.00
15.69
two individuals chosen by the donor) with a life income. There is no guarantee of the amount of Mohana Sundari Gunasegaran
Suguneswary Gunasegaran
13.15
109.52 Dancing with Siva Endowment
Total 315.69

income, as it is based upon the investment return of the PIF. The PIF will provide the donor with Emmaline Jordan
Isanah Kameni
101.00
26.30
Thomas M. Wazney 10.00 Kapaleeshwara Temple
Vasudevan Jayanthi 300.00
a history of its past investment results, as well as its investment philosophy, to give the donor Amravaddee Kownden
Ravichandran Krishnan
45.17
270.00
Hindu Orphanage Endowment
Ajit S Adhopia 110.30
Natraj Narayanswami
Rakesh Sood
25.00
50.00
some idea of the income the donor can expect. At the death of the donor and/or the donor’s Thanesh Kumar Kumaravel
Kody Kunda
163.15
896.00
Lila Shakti Devi
Tara Barrie-Hull
75.00
56.63
Total 375.00

spouse, the income interest will terminate, and the donor’s capital account in the PIF will be given Thavamalar Lingam
Aaran Mohann
78.35
241.50
Ramakumar & Sailaja Kosuru
Christian Langers
30.00
100.00
Manjung Hindu School
Rakesh Sood 50.00
to the sponsoring charity. Vishwanaden Moorooven
Logadasan Murugesu
48.39
175.00
Arun J Mehta
Natraj Narayanswami
500.00
50.00
Natraj Narayanswami
Jutikadevi Sivaraja
26.00
108.00
Nalakini Niranjana 360.00 Claiborne & Marilyn Porter 35.00 Total 184.00
A PIF has clear tax advantages. The donor will be entitled to an income tax deduction in the year Chandran Param
A. Paranthaman
87.59
10.00
Ganesan & Rajalakshmi Ramalingam
Alex Ruberto
210.00
45.00 Pazhassi Bala Endowment
in which he makes his contribution to the PIF. The amount of the deduction is the value of the in- Syam P. Reddy
Marilyn Reid
126.00
189.00
Wendy Schuljan
Calvin & Elizabeth Wettstein
20.00
50.00
Natraj Narayanswami
Rakesh Sood
52.00
50.00
terest which passes to the charity at the donor’s death or the death of the donor’s spouse. This Guha Skanda
Womana Skanda
168.00
24.00
Matthew Wieczork
Total
211.00
1,492.93
Total 102.00

amount will vary, depending upon the donor’s life expectancy and the investment return of the Dasa Sivam
Lavanadevi Sivam
172.00
153.00 Loving Ganesha Distribution
PIF Trust
Gowri Nadason 30.00
PIF. As an example, if a 60-year old donor transfers $100,000 to a PIF which has a 6.0% return, Dinesh Sadhwani
Raghuraman Srinivasan
198.00
252.00
Christian Langers
Manoharan Navaratnarajah
100.00
75.00
Satya Palani
Total
75.00
105.00
and retains a life income interest, the amount of his charitable deduction will be $35,033. Ganesammal Supiah
K. S. Thamilarasi
161.96
44.38
Matthew Wieczork
Total
30.00
205.00 Total Contributions $63,588.82
Shivani Vinayaga 237.73
There are also advantages to contributing appreciated property, such Sudha Vinadharan
Per Winther
157.95
63.00
Saiva Agama Trust
Matthew Wieczork 105.00
Funds at Market Value May 31, 2002

as stock, to a PIF. Although the stock will be valued at its fair market Total 7,649.57
Positive Discipline Education Fund
Total Endowment Funds $3,300,178.82

value in determining the donor’s charitable deduction, no capital Hindu Bussinessmen’s Association
Vel Alahan 450.00
Vinaya Alahan 255.00 Total Pooled Income Funds $161,231.67

gains tax will be imposed on the donor or the PIF. A contribution to a Paramaseeven Canagasaby
Easvan Param
19.49
1,696.93
Nepali Kumari Goddess Fund
Christian Langers 100.00
Grand Total $3,461,410.49

PIF will also help to reduce the donor’s estate tax, since the amount Janaka Param
Manogaran Mardemootoo
57.00
32.27 Thank you Gurudeva Fund
passing to the charity after the donor’s death will be deductible for es- Sivajnani Nagappan 28.45 Anonymous 295.00

tate tax purposes. Contributed by Nitai H. Pathak, CPA, MST, of Kling, Lee
& Pathak, Cerritos, CA 562-402-8610.
PIF TRUSTS
Hindu Heritage Endowment refers to pooled income funds as PIF trusts and currently offers two
PIF trusts to its donors, each with a different mix of stocks and bonds. PIF Trust #1 has an alloca-
tion of 80% bonds and 20% stocks and is appropriate for income beneficiaries who are older. PIF
Trust #3 has an allocation of 45% bonds and 55% stocks and is appropriate for income beneficia-
ries who are younger. Both are administrated by First Hawaiian Bank
as corporate trustee. HHE has prepared a folder with many examples
of instances in which the use of PIF Trusts are appropriate, such as a
gift to a new born child or a gift to a newly wed bride or groom. The
folder includes a fifteen-page booklet, “The Pooled Income Fund,”
produced by R&R Newkirk which contains a comprehensive descrip-
tion of this deferred giving option. To receive a copy of the HHE fold-
er on PIF Trusts, simply check the box on the tear-out card requesting
information on the pooled income fund and mail it to us or e-mail
hhe@hindu.org
As a public service, HHE occasionally will offer the opinions of financial planners. However, it
endorses neither these advisors nor their counsel, and recommends that all individuals seek profes-
sional advice from several sources before making important long-term decisions.
MISSION STATEMENT: Hindu Heritage Endowment is a publicly supported, charitable organiza-
tion recognized as tax exempt by the IRS on April 22, 1994. Employer ID 99-0308924. Founded by
Satguru Sivaya Subramuniyaswami, its philanthropic mission is to provide secure, professionally
managed financial support for institutions and religious leaders of all lineages of Sanatana Dharma.
PROFESSIONAL ADVISORS: Halbert, Hargrove/Russell, Investment Counsel; Alvin G. Buchi-
gnani, Esq., Legal Counsel; and Hirose, Kato and Co., CPA. HHE is a member of the Council on
Foundations, an association of 1,931 foundations which interprets relevant law and management
and investment principles.
I WANT TO PARTICIPATE. WHERE SHOULD I SEND MY DONATION? You can send your gift to
an existing fund, create a new endowment or request information through the address below. Do-
nations may be made online at www.hheonline.org or use the HHE tear-out card in this magazine
to join our family of benefactors who are Strengthening Hinduism Worldwide. Thank you.
HINDU HERITAGE ENDOWMENT
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pg 86 DigitDh OND02 §
MARRIAGE
Wedding!
A Indian weddings, is an
n indian wedding
is one of the most
joyous events in a cou-
ple’s life, but it can prove
to be a major challenge.
In today’s society, where
cross-cultural or cross-
traditional marriages are
common, the big hurdle
is making the rituals ap-
DEVOTION
Murugan’s
Supersite
F or the murugan
devotee, this is a
dream come true! Muru-
gan Bhakti, the Skanda-
Kumaran Super Site
(www.murugan.org), is
the home of nine web-
sites and 1,300 pages
with information devot-
ed to the “Beautiful
One.” Originally scat-
tered over many sites,
this package has been
compliled into a master-
w w w. m u r u g a n . o r g
Find out all about the great Lord Murugan
7/29/02 3:48 PM Page 88
Visit www.hindu.org
propriate for all con- RESOURCE
cerned. The website,
www.weddingsutra.com, Indian
dedicated exclusively to
Linguistics
w w w. w e d d i n g s u t r a . c o m
excellent guide with
clear descriptions of rit-
uals for most Indian cul-
tures, designer wedding
W ith the digital
explosion of infor-
mation out of mother In-
fashions, tips ranging dia comes a need to
from etiquette and hair computerize Her lan-
styles to wedding feasts, guages. Fortunately, the
marriage hall decora- Website for Multilingual
tions and much more. Unravel the complex Indian styles of marriage Systems, http://acharya.
iitm.ac.in/ is working
hard to make this easy
piece containing virtual- and practical. It’s a bold
ly everything you could
ever hope to find on the
effort to create a unifor-
mity in the scripts of the
Web about Murugan,
Skanda, Kumar, Kart-
many Indian languages,
so they can be used on a
tikeya, Palani, or any of computer in the every-
the other 108 names of
the God of religious
day world. The monu-
mental task is still in the
fortress of the gods
striving. There are pic- beginning stages. An ex-
ture galleries, research tensive site, the project
articles, legends, maps offers Sanskrit lessons
and guides to His many and numerous scripts, in-
temples. It is an uplifting cluding Sanskrit, Tamil,
site that truly illustrates Bengali and thirteen
the famous quote from others, in a way that can
the Tirumurai, “In the be used on the Web or
gloom of fear, His six- Visit the Fortress of the Gods, virtually in a word processor.
fold face gleams. In per- There is also a text-to-
ils unbounded, His Vel CU LT U R E sound converter de-
betokens, “Fear not.”
All About Bhutan signed to help the blind.
D ue to popular demand, the museum
exhibition “Bhutan, Mountain Fortress of the
Gods” was converted into a virtual exhibition
(www.ifs.univie.ac.at/~bhutan/) by the Austrian
Government. The original exhibition toured Aus-
tria, Spain, Switzerland and Holland from 1997
h i n d u i s m t o d ay
to 2000. From the site one can sense the friendli-
ness of the people of Bhutan, the beauty of the
countryside, and how both the Buddhist and
Hindu religion permeate the culture of this small
country. There are so many side trips on this site
that it is beneficial to take The Guided Tour or A way to digitize Indian
view the sitemap to help plan your journey. languages like Sanskrit