pg 01-2 cover JAS02g2 § 4/30/02 10:07 AM Page 1

US
July/August/September, 2002 $5.95

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

COVER: Lord Rama with His Divine entourage; (above) thousands of Lord Ayyappan devotees converge on Sabarimala, India

July/August/September, 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
Art: Deepa Seetharaman Shares How She Was
Special Feature: My Journey to the Famous Temple Inspired to Learn Bharata Natyam 57
of Lord Ayyappan in Sabarimala 20 Dance: Meet Houston’s Young Kuchipudi Exponent 58
Culture: Paris Devotees Parade Lords Muruga and Festivities: Toxic Colors Dull Holi’s Fun 59
Ganesha Through Their Streets 28 Photography: Kenro Izu Captures the Indian Soul 60
Issues: The Godhra Train Massacre Provoked Health: Lead Poisioning Ravages India’s Children 62
Deadly Gujarat Riots: the Karma of Revenge 30 Health: Yoga Increases the Dangers of Smoking! 66
Commentary: Gurudeva on Retaliation 32 Heritage: It’s the Only Paarijat Tree in the World 67
Interview: Morari Bapu Rebukes the Gujarat Riots 33
Profile: Lord Rama and His Ayodhya Temple 34
Commentary: Gandhi’s Grandson on Nonviolence 36 OPINION
Commentary: Swami Veda Bharati on the Future In My Opinion: No More Family Violence 9
of Hindu-Muslim Relations 37 Publisher’s Desk: Karma Management for the 21st
Science: Revolutionary Inventor Dedicates His Life Century 10
to Rural Indian Improvements 38 From the Vedas: Rishi Yajnavalkya on the Self God 18
Travelog: Mark Twain Was Dazzled by India, Where Commentary: M.S. Srikantaiah Tells How His Successful
He Charmed the Locals and Made Some Money 50 Joint Family System Was Managed 56
India: One-Rupee at a Time Rebuilt this Temple 64 Commentary: Priests and Other Problems Degrade
the Worship and Beauty of Our Temples 61
Letters 13
LIFESTYLE
Insight: Hindu Medical Ethics 40
Astrology: Gayatri Devi Vasudev Calls for a Truce DIGESTS
Between Astrology and Modern Science 48 Diaspora 6 Digital Dharma 86
Quotes & Quips 16
Letters to the editor, subscription and editorial inquiries should be sent to Hinduism Today, 107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA.
E-mail: letters@hindu.org. HINDUISM TODAY (issn# 0896-0801), July/August/September, 2002, Volume 24, No. 3. Editorial: 1-808-822-7032 (ext. 234);
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Pg 03-4 Gatefold a-m-j 02 § 4/30/02 10:09 AM Page 3
Invocation of the Goddess and of Agni, Fire
The Sri Sukta hymn of the Rig Veda is among the most popular Vedic
chants. It is recited especially during abhishekam, the ritual bathing of the
Goddess in the temple, and during homa, fire ceremony. Artist G. L. N.
Simha created 15 magnificent paintings, one for each verse, following the
interpretation of S. K. Ramachandra Rao. Of these, three are shown above.
At left is illustrated verse three, “Horses ahead and chariots in the center,
the procession of the Mother Goddess draws near, and Her arrival is pro-
claimed by the roar of the elephants. May I beseech the proximity of this
shining Goddess; may the Goddess approach me.” In the center is verse
six, “Sun-splendored One, out of your penance sprang forth the bilva tree
Pg 05 Gatefold a-m-j 02§ 4/30/02 5:16 AM Page 5

pa i n t i n g s b y g . l . n s i m h a , c o u r t e s y
o f r a m s o n s k a l a p r at i s h ta na

that is dear unto You. It was then that its fruits, by Your grace, attained
fame. May they dispel the veil of ignorance and host of impediments, and
push out misfortunes.” At right is depicted verse fifteen, “O mystic Fire,
transport unto me Goddess Lakshmi, who strays not from me, and by
Whose grace I may obtain abundant wealth, cattle, horses, maids and
menfolk.”
 USA

Abuse Scandal Roils Catholic Church

INDIA

The Maitreya
tion, a 500-foot statue of the ex-
pected Maitreya Buddha of lov-
ing kindness, destined to bring
H undreds of thousands of hindu children in india are enrolled every
year in Catholic schools by parents who assume such education is the best and
most disciplined available. Today, however, shocking revelations in the USA indicate
worldwide peace, is being erect- parents of those children should be concerned. In February, the Rev. John J. Geoghan,
Buddha ed in Bodhgaya.
The statue and its ancillary
age 66, a Catholic priest with a long history of pedophilia, was sentenced in Boston to
ten years in prison for child molestation. Geoghan’s case only showcased the slowly

I t was in bodhgaya in
the Bihar State of North India
that Gautama Buddha attained
enlightenment under the Bodhi
Tree 2,500 years ago. He was
the fourth incarnation of Bud-
dha and gave the world the
Buddhist religion as we know it
today. Now, to honor the com-
ing of Buddha’s fifth incarna-
buildings, set in a park, are
expected to be completed in
2005 at a cost of us$195 million.
Designed to last a 1,000 years,
the statue will be a sculpted
building constructed of steel
and bronze. Its internals will
accommodate prayer halls,
shrines, religious art galleries
and more.
growing exposure of perhaps the Church’s greatest secret: the sexual abuse of minors
by some of its priesthood. The Linkup, a Chicago-based organization for victims of
clerical sexual abuse, claims the Church has paid out at least $800 million since the
1980s to quell sexual scandals associated with its priests. According to a report from
Swami (right) magnetizes the Boston Globe, Geoghan alone has cost the Church ten million dollars in the settle-
75 youth (above) to the an- ment of some 50 child molestation cases
cient Vedic wisdom at a over the past 30 years. During the investi-
two-day youth camp in gation of Geoghan, 80 more priests were
Wellington, New Zealand exposed on charges of sexually abusing
children over the past 40 years in that one
NEW ZEALAND diocese alone. (There are 194 dioceses in
the USA.) Even now, as Hinduism Today
A Swami’s Magic goes to press, a bishop in Flordia, Rev. An-
thony J. O’Connell, has just resigned be-

S wami suddhananda works and

travels tirelessly to bring the comprehensive
spirituality of Vedanta to a variety of forums.
He has become popular for his personal devel-
opment seminars at universities and manage-
ment associations in Indian and the US. The
youth like him, too. During a three-week tour
of New Zealand last year, he left adult audi-
ences spell-bound, but the crowning feature of
Framed by the Petronas Twin Towers of Malaysia, the Hindu that trip was a youth camp that attracted 75
God Murugan is paraded in a silver chariot during Thai Pusam youths. Swami resides in Chennai at the Samvit
Ashram, home of the Suddhananda Foundation
M A L AY S I A for Self knowledge.
cause of past sexual abuse. His predeces-
sor, Rev. J. Keith Symons, was the first
bishop in the USA to relinguish his position
for sexual molestation of children. Catholic
leaders worry that this escalating sexual fi-
asco may all but ruin their fragile future.
Since the 1960s, applicants for the Catholic
priesthood have declined sharply.
Cardinal Law of Boston makes the cover
of Newsweek as he attempts to vindicate
the Church’s long-time coverup of its
priest’s sexual misdeeds

Thai Pusam in Grand Style A FG H A N I S TA N

A seven-mile procession on january 27, 2002, from

downtown Kuala Lumpur to the famed Batu Caves temple
marked the beginning of Malaysia’s famous Hindu festival of
Thai Pusam. About seven percent of the country’s 22 million
people are ethnic Indians, most of whom are Hindus. This year
more than one million Hindu devotees celebrated Thai Pusam
at Batu Caves alone. They were joined by 100,000 visitors and
tourists from a multitude of religions.
Wartime Worship
E ven the agony of war cannot stop
multi-religious worship in bomb-ravaged Kabul,
Afghanistan. At five ruined houses in the Afghan cap-
ital, 520 devout souls comprising 40 Sikh and 10 Hin-
A model of the 500-foot Maitreya Buddha being built in India du families continue to seek spiritual solace in com-
munal worship. Although Sikhs and Hindus have
always enjoyed a friendly relationship in India, here in
A FG H A N I S TA N Afghanistan they are further bound through the rav-
ages of war by their common language, a need for
Flying Veggie Rations worship and a primal sense of security born of human
togetherness. Once prosperous merchants, bankers,

T ens of thousands of food packets were dropped over

“Humanitarian Daily Rations” (HDR) showered on Afghanistan
Afghanistan during a war-time relief effort initiated by the Unit-
ed States shortly after the terrorist attacks on the twin towers of New
York. These “Humanitarian Daily Rations” (HDR) were unique be-
cause they were completely vegetarian. Going veggie was the only
way a team of cultural and nutritional experts could figure to accom-
modate the varied food restrictions of all the world’s religions. Re-
quiring quite a bit of dietary flexibility for some recipients, each
packet provides about 2,200 calories and consists of a day’s ration of
red beans, rice, fruit bars, peanut butter and strawberry jam. The
US had some two million of these power packets stockpiled.
Hindus and Sikhs continue to share solace during the turmoil of war in Kabul
moneylenders and currency exchangers, they were up-
rooted from their homes and occupations in the early
90s as ruling Muslims reacted to the Hindu attack on
the Babri Masjid in north India. When the Taliban
came into power in 1996 and exerted oppressive con-
trols, the Hindus and Sikhs kept secretly praying. Fi-
nally, in December of 2001, the government officially
assured them they were a part of the Afghan family.
Many of the 50,000 who fled the country want to re-
turn and are watching carefully as the tenuous situa-
tion ebbs and flows.

clockwise from top left: bazuki muhammad/reuters, clockwise from top left: courtesy gopal s gopalakrishnan,
6 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 courtesy br international, us department of defence/agence france presse courtesy newsweek, weda/agence france presse j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 7

The Sri Maha Rudram Yagnam was successfully completed with
blessings from Sri Jayendra Saraswati of Kanchi Kamakothi, India
USA
Sri Rudram in Atlanta
D evotees attending the hindu temple of atlanta in
Georgia are still talking about the Sri Maha Rudra Yagnam
they held from August 31 to September 3, in 2001. During that
powerful event, Sri Rudram, a much-revered propitiatory hymn to
Lord Siva from the Yajur Veda, was chanted in unison 1,331 times.
The ritual fire ceremony continued for four days without a break
from four in the morning until ten at night.
FIJI’S HIGH COURT HAS BANNED
corporal punishment of chil-
dren in schools, saying it’s a
breach of the Constitution, ac-
cording to ABC Radio Australia
News. The landmark ruling fol-
lowed a submission from the
Human Rights Commission
challenging the practice.
PRAYER APPEARS TO HELP
pregnancy, according to recent
research at the Columbia Uni-
versity college of Physicians
and Surgeons. A test in which
8 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
intercessory prayer was per-
formed on half of a test group
of 199 women showed dramati-
cally improved pregnancy rates
for those who were prayed for
over those who were not. The
report was published in the
Journal of Reproductive Medi-
cine.
CHILD ABUSE causes permanent
damage, according to a recent
article by Martin H. Teicher in
the March, 2002, issue of Scien-
tific American. Teicher says ex-
USA
Om Schooling
S chool teachers in san
Francisco say yoga classes
featuring postures and breath
control exercises are working
wonders to calm kids and keep
them focused. Utilized in a
half-dozen elementary and
high schools in the Bay Area,
the program has come to be
known as “Om Schooling,” a
take off on Home Schooling.
Officially called ABC Yoga, it
was originally developed by
respected yoga teacher Tony
Sanchez to help kids with
asthma. While being careful
not to discuss yoga’s religious
I TA LY
The Decalogue of Assisi
I n assisi, italy, during january, 2002, pope john paul iii
presided over The Day of Prayer for Peace in the World. At the
conclusion of the event, His Holiness released a decalogue of ten
sanctified perceptions centering on a theme of world peace
through world harmony. But twelve religions did not represent the
Swami Agnivesh with Hindu delegates
posure to early stress generates
molecular and neurobiological
effects that alter neural devel-
opment and increases the risk
of obesity, type II diabetes and
hypertension, leading to a host
of psychiatric problems, includ-
ing a heightened risk of suicide,
and accelerated brain aging.
SRI LA SRI DAVID BECKHAM,
a world famous soccer star, has
Hindus in London upset that he
and his family have been de-
picted as Gods for a major exhi-
bition of Indian-influenced art.
Mimicking a famous “deity
painting” of the Lord Siva fami-
ly, Beckham is shown sitting
clockwise from top left: courtesy of jutikudevi raja,
clarence williams/l.a. times , courtesy bbc news
Kids love taking time out from
math to breath and balance
aspects, teachers explore its histo-
ry and incorporate it into lessons
on physics, anatomy and geome-
try. “Yoga allows kids to become
more aware and to grow into
healthier adults,” says Sanchez.
kind of balance in num-
bers one might expect
in a gathering espous-
ing a spirit of brother-
hood among peers. Of
the 252 representatives
present, 100 were
Christian (including 49
Cardinals), only six
were Hindu, and three
religions had just one
representative each.
four-armed like Lord Siva while
wife Victoria and son Brooklyn
are depicted as Goddess Parvati
and God Ganesha. Soon after,
he broke his foot. Beckham is
also being ridiculed for having
his wife’s name (misspelled) is
tattooed in Hindi on his arm.
OLD COMPUTERS BEING DUMPED
in Asia are releasing toxic mate-
rials into the environment, says
a Silicon Valley Toxics Coalition
report, called “Exporting
Harm: The Hi-Tech Trashing of
Asia.” The report further states
that electronic waste is the most
rapidly growing waste problem
in the world.
H I N DU R E NA I S SA NCE T E A M
HINDUISM TODAY was founded January 5, 1979,
by Satguru Sivaya Subramuniyaswami. It is a
nonprofit educational activity of Himalayan
Academy with the following purposes: 1.To fos-
ter Hindu solidarity as a unity in diversity
among all sects and lineages; 2. To inform and
inspire Hindus worldwide and people interest-
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and misinformation about Hinduism; 4. To pro-
tect, preserve and promote the sacred Vedas
and the Hindu religion; 5. To nurture and mon-
itor the ongoing spiritual Hindu renaissance;
6. To publish a resource for Hindu leaders and
educators who promote Sanatana Dharma. Join
this seva by sending letters, clippings, reports on
events and encouraging others to subscribe.
Founder: Satguru Sivaya Subramuniyaswami
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Printer: Banta Publications Group, Kansas City, MO
IN MY OPINION
Confronting Violence
We must voice our objection to everyday abuses
BY L A K S H M Y PA R M E S WA R A N
s a family violence
counselor, I hear about
tragedies and devastation
as part of my job. These
l a k s h y pa r m e s wa r a n
are personal stories of sorrow
and heartbreak that often ren-
der families helpless and some-
times homeless. I have seen case
of many women and children
physically, sexually and emo-
tionally assaulted in their own
homes by their loved ones. I know of too
many people struggling to recover, even
years after their victimization. The tragedy
of September 11 victimized our entire na-
tion and caused me to consider my work
with family abuse in the light of its trau-
matic aftermath.
The September 11 tragedy was perhaps
the first time in a long time the citizens of
this country have truly felt the impact on
themselves of violence against someone
else. Like others, I was confused and out-
raged. Like others, I was moved to tears. I
loathe the perpetrators of this unspeakable
atrocity. Yet, I look at their faces flashing
on the television screen and wonder about
their childhood. What did they witness in
their own homes? What messages did they
receive from the adults around them?
It would be easy for us to blame religion
and scripture, for they offer a graceful al-
ternative to taking personal responsibility
in a situation like this. The terrorists them-
selves were not the only ones at fault. Their
“enabling” families and community were,
too. No world religion, including Islam, con-
dones violence.
It is only natural to feel defeated by the
enormity of this tragedy and to think that
we cannot do anything about it. Thousands
are dead while thousands of the living are
left to deal with sudden and cruel loss.
However, I do believe that if we voice our
objection to those everyday acts of vio-
lence, the so-called domestic disputes—the
subtle and not-so-subtle acts of physical,
sexual and psychological abuse inflicted
upon millions of women and children right
in their own homes—we may actually be
able to make a difference, to reduce abuse.
We have all heard the saying, “Charity
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2
begins at home.” The families I
work with show me that charity
is not the only thing that begins
at home. Love, hatred, anger
and violence do, too. This is
what makes me believe that we
are not helpless after all. If vio-
lence can take shape within the
home, isn’t it then sensible to
believe that the prevention of
violence could also begin there?
What is there to stop us from making our
own homes violence free?
“It is difficult for me to share my feelings
with the outside world because I’d be
called crazy,” said Rita (not her real name),
a survivor of domestic violence, remarking
about the September 11 tragedy. “I actually
saw on TV the second plane approaching
the tower. People were screaming. Finally, I
saw with my own eyes this plane hitting
the tower. Unfortunately, I was in my bed-
room where my husband made a brutal at-
tack on my life two years ago. The psycho-
logical impact of watching another act of
violence from the same spot where vio-
lence was inflicted on me was so horrible
that I started screaming. I actually visual-
ized my husband in the cockpit of that
plane, flying it into the building. I think
family violence is an act of terrorism in-
flicted by one member of a family on other
members. Unfortunately, most of the vic-
tims of this sort of terrorism do not die.
They smolder in the wreckage with no
hope for rescue.”
The tragedy of September 11 has left
irreparable damage. We feel the torment
and agony of its victims. We have learned
to live with the kind of fear millions of sur-
vivors of family violence already knew.
How we utilize this stark revelation will say
a lot about us as a nation of peace-loving
individuals and families.
Lakshmy Parameswaran, MA, LPC, is a
counselor and training specialist on family,
date violence and sexual assault. She is also
president-elect of Daya Inc., (713-914-
1333) a voluntary, non-profit organization
serving South Asian women and children
in Houston, Texas. info@dayahouston.org
h i n d u i s m t o d ay 9

PUBLISHER’S DESK
Nine Key Qualities to
Cultivate in Children
Children benefit immensely when parents, their first
gurus, teach thoughtfully with specific goals in mind
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
very father and mother is indeed
a guru—in fact, an individual’s first guru,
teaching by example, explanation, giving
advice and direction. When we think of
gurus, we automatically think of teach-
ing, thus looking at parents as gurus highlights
the importance of what parents teach their chil-
dren, grandchildren and possibly even their
great grandchildren.
A swami is an individual’s second spiritual
guru. A simple analogy will point out why
swamis are deeply concerned about what par-
ents teach their children. Imagine being a young
man or woman’s second dance teacher. If the
first teacher has not been systematic in teaching
the basics of dance, the second teacher may end
up spending years undoing what the first
teacher ineptly taught before he can advance
the student further.
A common problem many individuals have when entering adult
life is a negative self-concept. This is the sense of feeling that you
are inherently flawed and inferior and that others are vastly supe-
rior to you. Parents create this in their children through frequent
critical comments, such as “How could you do such a stupid
thing?” “You’re so dumb!” “You’ll never amount to anything.” It can
take the swami years of working with the individual to help him
replace a low self-esteem with a sense of personal worth. This
would be totally unnecessary if the parents had raised the child
wisely to cultivate good character.
There are nine key qualities we want our children to possess in
order to be happy, religious and successful when they reach adult-
hood. We will explore each of these to see what children should be
taught, or not taught, by the parents to develop that quality.
1. Positive Self-Concept is when we think of ourselves as a wor-
thy individual deserving of a wonderful life. Unfortunately, many
children reach adulthood with a negative self-concept, feeling that
others are better than they are and life has little to offer. A nega-
tive self-concept is developed through verbally running down a
child. This can occur in two distinct situations. The first is simply
making these kinds of remarks as a form of teasing or joking. This,
of course, needs to be stopped and replaced with remarks that
encourage and praise the child. Parents should also not allow their
children to call each other names, such as fat or lame. When it
comes to correcting misbehavior, it is wise to distinguish between
the person and the behavior. The behavior was foolish, not the
person. For example, “What you did was very foolish, but you are
10 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
smart, and I’m sure you now
know better and won’t do
that again.” Having a positive
concept about his outer self
allows the child to accept the
Hindu teaching that his inner
self is a divine being, a radi-
ant soul.
2. Perceptive Self-Correc-
tion is when we are able to
quickly learn the lesson from
each experience and resolve
not to repeat our mistake.
How do parents develop this
quality? By teaching kids
that making mistakes is not
bad. Everyone makes mis-
takes. It is natural and simply
shows we do not understand
something. It is important for the parent to
determine what understanding the child
lacks and teach it to him without blame.
When parents discipline through natural
and logical consequences, children are
encouraged to learn to reflect on the possi-
ble effects of their behavior before acting.
Such wisdom can be nurtured through
encouraging self-reflection, asking the
child to think about what he did and how
he could avoid making that mistake again.
Perceptive self-correction enables us to
quickly learn from our mistakes, refine our
a. manivelu
behavior accordingly and thereby make
more rapid progress on the spiritual path.
3. Powerful Self-Control is restraining
destructive emotions, such as anger, when
we are tempted to express them. How is
such control cultivated in children? It is through parents never
expressing such emotions themselves. Children learn, by observing
their parents, whether it’s acceptable to behave emotionally or not.
It is by referring often to the ten restraints of Hinduism’s Code of
Conduct, known as the yamas, finding illustrations of these ideals
in daily life, on television and in movies. The yamas are noninjury,
truthfulness, nonstealing, divine conduct, patience, steadfastness,
compassion, honesty, moderate appetite and purity. It is through
emphasizing the traditional Hindu imperative to maintain chastity
until marriage. Self-control leads to self-mastery, enabling one to be
more successful in achieving outer and inner goals.
4. Profound Self-Confidence is exemplified when a child is con-
fronted with a difficult task and his first response is the certainty
that he can accomplish it. Unfortunately, many children reach
adulthood lacking self-confidence and have as their first response
the feeling that they will be unable to accomplish the task, as it is
too difficult. How is profound self-confidence cultivated? It is first
through the child’s possessing a positive self-concept. It is then
First gurus: Two Hindus from different cultures are raising a child
in Chicago. Mother is placing holy ash on the infant’s forehead for
protection and blessings. They have vowed to raise the child using
the principles of positive discipline.
through helping the child be successful at progressively more diffi-
cult tasks as he or she grows up. A pattern of many successes go-
ing into our subconscious mind is what produces the sense of
self-confidence and the feeling that we will be equal to any task.
For example, a father teaches his son carpentry from age ten
through eighteen. Each year the father helps the son make some-
thing that is more complex, never giving him a project that is too
advanced, praising each achievement. Self-confidence is cultivated
by watching for failures at school or at home and compensating for
them. If the child is shy and has trouble at school with public
speaking, work personally or through a tutor to overcome that shy-
ness so he or she can speak successfully at school in the future.
Self-confidence makes one magnetic to success in both outer and
inner endeavours.
5. Playful Self-Contentment is expressed when a child’s usual
mood is fun-loving, happy and satisfied. How is this developed? It
is through the parents living and verbalizing the philosophy that
life is meant to be lived joyously. It is by holding the perspective
that happiness does not depend on external circumstances but is a
consciousness we can claim, whether life is free of or filled with
challenges. It is by teaching the children to be satisfied with what
they have in the present rather than dissastified about what they
don’t have. It is nurtured by the family spending time together
filled with play and laughter. The ability to remain fun-loving, joy-
ful, secure and content enables one to face with far greater equa-
nimity the ups and downs of life.
6. Pious Character is expressed when we naturally treat others
with kindness, generosity and appreciation. It is fulfilled when we
seek the blessings of God, Gods and guru throughout life. How can
this be cultivated? It is through the parents demonstrating these
qualities themselves. Children learn that this behavior is expected
of them by observing their parents’ actions. It is by referring often
to the ten observances of Hinduism’s Code of Conduct, known as
the niyamas, and pointing out their relevance in daily life, on TV
and in movies. The niyamas are remorse, contentment, giving,
faith, worship of the Lord, scriptural listening, cognition, sacred
vows, recitation and austerity. It is nurtured by teaching the child
to worship and pray in the home shrine or at the temple before
important events such as beginning a new school year or before
final examinations. Pious conduct brings into our life the joys of
Divine blessings.
7. Proficiency in Conflict Resolution is exemplified when we
work out disagreements with others by using intelligence and
seeking for a win-win situation. How is this cultivated in youth? It
is through the parents demonstrating these qualities themselves.
Children learn that this behavior is expected of them by observing
their parents’ actions. It is by sitting down with children any time
they use anger, physical force or verbal injury to prevail in a con-
flict and discussing with them how it could have been settled with
intelligence rather than violence. It is through replacing the idea of
“I want me to win and you to lose” with that of “I win when every-
body wins.” Illustrations of what to do and what not to do can be
drawn from the people they see in television and movies. It is nur-
tured by parents following the wisdom of resolving their husband-
and-wife disagreements before going to sleep, as this teaches by
example the importance of facing and solving a conflict rather
than fleeing from it. Proficiency in conflict resolution keeps our
life sublime and our subsconscious mind free of the disturbances
caused by memories of unresolved disagreements.
8. Parental Closeness is fulfilled when children reach adulthood
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 11
The hand that rocks the cradle rules
the world: A mother sings a traditional LETTERS
lullaby as her child plays with a small Be Proud, Inform Americans the Lord came again. Like the song goes: ✔ We printed 1,000’s of extra copies of the
Earth, signifying the global impact all i always enjoy your magazine. the arti- “Kallum mullum kaluku mathai, Swamiye Gurudeva Memorial Issue. These are avail-
mothers of the world have in passing icles on parenting, vegetarianism, yoga, al- Saranam Ayyappa.” (“Stones and thorns able at cost. Contact jothi@hindu.org
along religious culture and values to lied traditions and Hinduism are fantastic. form a mattress for my feet. Take refuge in
their children. She is raising him near As a Hindu, I have faced some harrassment Lord Ayyappa.”) i received the recent issue of hinduism
the Nallur Murugan Temple in Jaffna, after the September 11 attack. I believe that Mohan Poduval Today and I am very impressed with the
Sri Lanka. Americans need to be informed about the ∫ keyestrad@yahoo.com information on Gurudeva. I really admire
discrimination and suffering we have under- how much he has done for the Hindu reli-
and choose to spend time with their par- gone and continue to go through in Fiji, Af- Vegetarianism Is Evolution gion. He is really great. Looking at him
ents because they really enjoy being with ghanistan, Pakistan and Bangladesh. Every i appreciate your article on vegetari- brings tears to my eyes. I am so lucky to have
them. A strong bond of love and under- public library should have a copy of Lajja anism which is so much in tune with the seen him at Ceylon Temple in Singapore to
standing exists. Sadly, we know of many (Shame) by Taslima Nasrin, to expose some need to usher in this new age of sensitivity get his blessing. My wish and dream was to
instances when a boy reached adulthood, of what was done. Since September 11, I and to give out our path of light. I draw my see Gurudeva at Kauai. Now I still want to
moved out of the home and maintained have been wearing a tikka (tilak—forehead argument for vegetarianism from our quest visit the ashram and hope Gurudeva will
as little contact with his father as possi- mark) and have gotten a lot of interest and to being more civilized. The more civilized help me to make my dream come true.
ble. How then is parental closeness devel- questions. I use such queries as an opportu- we humans get, the more sensitive we be- “Dewie”
oped? It is through expressing love by nity to explain Vedic culture and Hinduism. come! All civilizations must have decided to ∫ Dewie@jel.com.sg
hugging and saying often the three magic We should give pictures of the Gods and change from being nomadic to settling down
words “I love you.” Distance is developed books to libraries and friends. We should the moment agriculture provided a more se- It Is “Deepavali,” Not “Diwali”
by never expressing love. Closeness is proudly wear the tikka, both men and cure source of food. And with settling down, why is the hindu festival of lights
nurtured by correcting a child’s misbe- women, and explain it to those who don’t un- man must have actually taken his first step spelled “Diwali”? Should it not be “Deepa-
havior with positive discipline methods, derstand. We should display Hindu items as a civilized being capable of growing and vali,” which reflects the description of the
such as time-out and appropriate natural and offer these items along with magazines choosing his food for the day. As we grew essence of this celebration. The word deepa
and logical consequences, and using rea- for sale in their businesses and make gifts to into a more civilized society, humans must means “light” and avali means “rows.” The
son without blame and shame. The use friends to help demystify Sanatana Dharma. have begun expressing more sensitivity to observance of this festival is to celebrate the
of physical violence, anger, irrational Do this for the children, if not for yourself. life around due to surplus of agricultural significance of Hinduism. Lighting of lamps
punishments, blame and shame cause Shiva Sookhai produce and divine insight to life. This force has the meaning of eliminating the darkness
distance. Closeness comes when quality ∫ shivasookhai_2000@yahoo.com of sensitivity must have pervaded into ex- in the literal sense, and metaphorically it
time is spent together in activities that tremes, as in Jainism which goes beyond means to overcome and gain the knowledge
all members of the family enjoy. It is Thank God for Siva’s Descent vegetaranism to extend sensitivity to roots of of Enlightenment. So, it seems that “Deepa-
developed by the father bonding with his om gam ganapataye namaha. hinduism plants forbidden to be eaten. As civilization vali” would be the appropriate spelling.
sons and the mother bonding with her Today is such an exquisite magazine. Exact- grows, divine insight would most naturally Jumuna Vittal
daughters, through developing common ly what we needed! Who else will stand up bring out the Godly attributes of mankind ∫ Mvittal@aol.com
interests in hobbies or games and work- to “one-way” religions proselytizing vio- as subtle intellectual inputs over time. This
ing on them together. It is protected lence? Thank God for Lord Siva’s descent as statement of mine is a wish for optimism at i live in tampa, florida. i am not a hindu
when parents create a nonthreatening Gurudeva and his sacred, prolific genius. the time of Kali Yuga! but a Catholic. However, I love to read Hin-
atmosphere of love in their home in Nataraja Baba Adhipen Bose duism Today and I found Mrs. Rama
which their children feel free to tell them ∫ Sivamandir@aol.com ∫ adhipen@aol.com Devagupta’s article (Sep-Oct, 2001, The In-
everything they have done without fear ner Light) most helpful. For me, this was my
of the consequences. They know their Heavenly Journeys to God Gurudeva’s Spirit. Send More. first year learning about Deepavali, and I
parents love them no matter what. Dis- i was spellbound by lavina melwani’s thank you very much for the great have received cards from my friends. I also
tance develops in a threatening atmos- expression of her childhood feelings and issue (Apr/May/Jun, 2002, Gurudeva Memo- have sent many cards to them. I was mainly
phere where children will keep secrets, thoughts (The Joys of Pilgrimage, Nov/Dec, rial Issue) capturing the incomparable con- aware of the association of Rama and Lak-
each secret adding to the distance be- 2001). Being a devout Hindu, (not a vege- tributions and accomplishments of Guru- shmi with Deepavali. Your article helped
tween the child and the parents. A loving tarian yet), I see and share the same. I am a deva, to help the world better understand me to better understand just what my
relationship between child and parents complete devotee of Lord Ayyappa. For Hinduism. The issue presents the spirit and friends are observing this time of year. I ap-
powerfully influences all subsequent many years I made my yearly yatra (pil- persona of our beloved Gurudeva in a most plaud Hinduism Today for being one of
relationships, even one’s relationship grimage) to Sabarimala during the Makara- befitting manner. We shall not only treasure the best resources for learning about one of
with God. jothi festival, but unfortunately, due to a this issue, but also refer to it for inspiration, the world’s greatest religions.
9. Prejudice-Free Consciousness mani- death in the family, I had to miss this year’s peace of mind and to invoke Gurudeva’s Bill Rogers
fests when we see God in everyone and yatra. Believe me—the feelings during the spiritual presence in our individual, family ∫ Wondermagazine@aol.com
embrace differences of ethnic back- yatra are completely beyond words, where and community lives. Now, I need 10 addi-
ground and religion. Are we born with you seclude yourself for the 48 days, observe tional copies to share with our away-from- HPI—Tell It Like It Is!
prejudices? Absolutely not! These are all learned, at home, at tions to discuss. It is through having our children meet, interact complete vegetarianism and take the yatra home children, friends, neighbors, visitors to your daily e-mail news, hpi, is getting
school and elsewhere. How is a prejudice-free consciousness devel- and learn to feel comfortable with children of other ethnicities and from the river Pampa and walk for 72 km our Shiva Vishnu Temple in Livermore, Cal- better and better with an ever-widening
oped? It is through teaching our children that the whole world is religions. Tolerant individuals help communities function with less over two-and-a-half days. I am married and ifornia. Gurudeva helped us start the temple range of topics, (http://www.hinduismto-
our family and all human beings are divine beings. It is through friction and misunderstanding. now have two beautiful children. When we and encouraged us to complete it. We always day.com/hpi/) and I find myself reading
complete avoidance of remarks which are racially or religiously Summary: A wise mother wrote to me recently on e-mail saying, had lost all hope of having our first child, remember him with gratitude and fond every story that you write. I am very grate-
prejudiced. It is through discussing with our children any preju- “I truly believe we live out part of our karma through our children, the Lord Himself came in my dreams and memories of his precious visits to the temple ful that you also write about the shameful
dice they hear from others at school and elsewhere and correcting and we grow and improve as they do.” Though we may think we assured that we will have our first child that which is prospering beyond our dreams and things that some Hindus do, as when you
it. It is by teaching children to avoid generalizations about people are just helping our children be more happy, successful and reli- very year. And when my wife had to under- shining as Gurudeva wished it would. wrote about some Hindus who attacked a
and, instead, to think about specific individuals and the qualities gious, in truth we cannot separate ourselves from them. Their go an operation after the second child, the G. S. and Katyayini Satyanarayanaa priest and disrupted a Mass. I want to know
they have. Again, television and movies can provide useful situa- growth and spiritual evolution is our own as well. doctor informed me that the chances of sur- ∫ Gssatya1@aol.com both the bad and good that we are capable
vival for the mother and child will be 50-50, of, so that we can praise the good, and sup-

12 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 13
port those who worked for it to work more to
create more good; and I want to know about
the bad so that we can condemn it as be-
havior not worthy of our religion and of our
people.
Mira S. Ghoshal
∫ MiraSGhoshal@aol.com
i am indeed grateful to you for inclu-
ding my e-mail address on the Hindu Press
International list. Without doubt, you are
providing a unique and incredible service to
Hindus all around the World. Please keep it
up despite difficulties. I hope myself and
others should be able to contribute in due
course towards sharing the financial costs in-
volved in this invaluable service.
Vinod Prakash, PhD, President,
India Development and Relief Fund
∫ vinodsarla@aol.com
More Souls Come from Where?
i am taking a religion course at the
University of Toledo and one of my class-
Help Hinduism Today, today and tomorrow!
Become a lifetime subscriber to the journal of dharma
induism today was delighted recently, to give
special recognition to Mary Rose Gallagher when she
became the magazine’s 1,000th lifetime subscriber.
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proudly chose for them, are of tremendous help in
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14 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
mates asked the following about reincarna- place in heaven. What a tragic lie to buy
tion. How does population increase? If there into. All of the civilized world, including
are X amount of souls at any given time, Muslims, who are a little bit into the heart
then a soul would be reincarnated when it chakra should condemn martyrs as murder-
dies—someone/thing would only be born if ers who will suffer the fate of murderers in
someone/thing dies. Then how do we ex- this world, in the astral plane and in their
plain steady population increase? Can new next birth. The leaders who inspire the
souls be created? youth and the youth themselves are the per-
Thomas Drewyour petrators of all the terrorism. I think it needs
∫ tdrewyour@email.toast.net to be leaked into the higher consciousness of
the mass mind what really happens to these
✔ God continually creates new souls. leaders and their misguided youth. I suspect
they go back and forth very quickly from a
The Jihad Lie murderous life to a quick death to a murder-
the whole planet has become intensely ous life in a long loop of many short, pain-
aware of that aspect of the planet called ji- filled lives until they have experienced
had, whose leaders claim a special alliance enough pain to break that murderous cycle.
with God and who are quick to declare a But I know that if they really knew the con-
holy war and inspire their youth to become sequences of their deeds and what was real-
martyrs by blowing themselves up and take- ly in store for them on the other side and in
ing a few of the “enemy” with them, which their next life, they would not be doing what
they believe earns them a place in eternal they’re doing, and their leaders wouldn’t be
heaven. Last week I read where an 18-year- motivating them to do it and glorifying it af-
old Muslim girl did this to earn a special ter it has been done. It would further moti-
Make a Gift to an Institution or Leader
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we would like to be financially able to
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vate higher consciousness Muslims, Hindus
and Christians to strongly train their chil-
dren that this kind of behavior leads to noth-
ing but pain for a lot of people, which irrev-
ocably comes back to the sender of that
pain, the so-called martyr, the murderer, for
more than just one or two lives, whether
they be Muslim, Hindu, Christian, atheist or
agnostic. If the real consequences were
known, it would help put a quicker end to
this low-life behavior in the name of any
God of any religion.
Brahmachari Diksha Kandar
∫ student@nsccux.sccd.ctc.edu
Abolish Misunderstandings
i would like to thank the staff of hin-
duism Today for their quality work and
dedication to the Hindu community. This
magazine’s devotion to its purpose and
strong commitment to their community has
helped Hindus and others around the world
understand this great religion. There are so
many illusions and misunderstandings that
your publication helps to abolish. Without
your commendable works, our people would
be at a great loss. Thanks!
Sanjay Goyal
∫ sanjaykgoyal@yahoo.com
The Roots of Euro-Americans
i hear that many hindus have won-
dered why many Americans and Europeans
are rejecting Christianity in order to convert
to Hinduism. “Why would someone reject
their own culture to embrace someone
else’s?” There are very specific reasons why
this is the case. At one time, the people of
the European countries did not practice
Christianity. They practiced religions that
were very similar to Hinduism. In fact, Hin-
duism and the various forms of Paganism
that were practiced in Europe have a com-
mon root, hence the terminology “Indo-Eu-
ropean.” In fact, if you were to compare the
Elder Edda (the sacred text of the ancient
Northern Europeans) to the Rig Veda, you
would find striking similarities. Christianity,
on the other hand, is not really a Western
religion. It was directly spawned from Ju-
daism. Later on it was embraced by power
hungry Ceasers and Popes of Rome who in
turn used this religion as a means of spiritu-
al, mental, and physical domination. All who
did not agree with their veiwpoints were
murdered, burned, raped, and destroyed.
Missionaries were sent to other countries
outside of Rome as a means to spy on other
religions as well as seduce leaders into giving
up their native religions (usually with bribes
of gold and land) and to join the Ceaser/
Pope in their unholy mission of destroying
others cultures (which they perceived as
helping).
I would like to address a few points made
by Sri Sri Bharati Tirtha Mahaswamigal re-
garding conversion to Hinduism in his inter-
view for your March/April, 2001, article
“On Dharma, the Pope, Kids, and More...”
He said, “When foreigners approach my
guru’s guru, Sri Chandrasekhara Bharati,
seeking conversion to Hinduism, he advises
them to ‘become better Christians. That is
the essence of Hinduism. If you cannot find
solace in your religion, you will never be
able to find it in any other religion.’ ”
I agree with the statement to a certain ex-
tent. True, folks should seek out their own
roots first and foremost. However, Sri Chan-
drasekhara Bharati may not realize that
there is no solace or substance in Christian-
ity for such seekers, as it does not truly res-
onate the soul of the American or European,
because it has roots outside of our blood and
soul. If Euro-Americans or Europeans are
ever to find solace and substance in any-
thing, it will be found in the pre-Christian
European religions. The reason for foreign-
ers being attracted to Hinduism is based on
the fact that it is more in line with their
blood/soul than Christianity is (which has
Semitic/Middle-Eastern roots).
If you wish to direct non-Indians away
from Hinduism towards something that is
of their own blood and soul, then direct
them towards the elder ways of Europe,
which capture the same spirit of polythe-
ism, animism, mysticism, and philosophical
thought that is found in Hinduism.
Grimulfr Laugrsson
∫ Jarnawulf@cs.com
Kashmir, the Pawn
thank you for your coverage on kash-
mir (Jan/Feb/Mar, 2002, Kashmir’s Crisis).
Your team boldly shed light on the Kashmir
crisis and talked about the plight of the
Kashmiri Hindus suffering in the refugee
camps. Four hundred thousand Kashmiri
Hindus, because of their religion, have faced
systematic removal, killing and ethnic
cleansing at the hands of Islamic terrorists in
the valley since 1989, resulting in a mass ex-
odus of hundreds of thousands of Kashmiri
Pandits from their homeland. I would also
like to point out a significant happening
omitted in the article on Kashmir’s saga,
namely that the wills and wishes of the peo-
ple of Jammu and Kashmir were lawfully
enshrined in the Jammu and Kashmir’s con-
stitution of 1957 that irrevocably bound the
state to India (ref: http://ikashmir.org/Legal-
Docs/140.html). The map of India in this ar-
ticle incorrectly labels the state of Jammu
and Kashmir as Kashmir (Map of Jammu
and Kashmir ref: www.indianembassy.org/
policy/Kashmir/Kashmir_Map.htm). Your
article erroneously mentioned that the Indi-
an leaders were interested in retaining Kash-
mir, while the facts mentioned below prove
otherwise. In the book on the Jammu and
Kashmir constitution by Justice A. S. Anand,
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay
ex-chief justice of India records, “According
to Mr. Mahajan, Mr. Nehru was interested
not so much in the accession of the state to
India as in the power being given to the
popular leaders.” Mr. Mahajan was a former
prime minister of Jammu and Kashmir and
later became the chief justice of India. Alan
Cambell-Johnson writes on page 223 of his
Mission with Mountbatten (Robert Hale
Ltd, 1951): “...the State’s Ministry, under Pa-
tel’s direction, went out of its way to take no
action which could be interpreted as forcing
Kashmir’s hand and to give assurances that
accession to Pakistan would not be taken
amiss by India.” The above quote refers to
Sardar Patel, the architect of free India.
Mountbatten, the Governor General of In-
dia, in his speech to the members of East In-
dia Association on June 29, 1948, said “Had
he, [the Maharaja of Jammu and Kashmir]
acceded to Pakistan before August 14, the
future Government of India had allowed me
to give His Highness an assurance that no
objection whatever would be raised by
them.” (Reproduced in Lord Mountbatten’s
Time to Look Forward, p. 269). I hope you
will continue publishing articles that affect
Hindus worldwide.
imra razdan
∫ irma_raz@yahoo.com
Keep the Flame!
i am a lifetime subscriber to your im-
mensely worthwhile magazine and also have
contributed some articles. It has made a
change in my life. It made me bolder and to
believe in my religion, Hinduism, more fer-
vently. Gurudeva was a true ambassador of
our religion. He has done more for it in a
positive way than a lot of other spiritual gi-
ants. Of course, it helped that he was a
Westerner; he was fully aware of it and used
it to the maximum advantage. His books are
masterpieces. We here in Nashville give
them as gifts to our chief guests at the Sri
Ganesha Temple. The edition remembering
him is written up so lovingly. His successor,
Satguru Bodhinatha Veylanswami will, I am
sure, do full justice to the Hindu cause. We
welcome him with open arms. Keep the
flame of goodness and truth and purity
burning through your magazine.
Rita Frenchman Gavankar, M. D.
∫ frenchita@worldnet.att.net
Letters with writer’s name, address and daytime
phone number, should be sent to:
Letters, Hinduism Today
107 Kaholalele Road
Kapaa, Hawaii, 96746-9304 USA
or faxed to: (808) 822-4351
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Letters may be edited for space and clarity and may
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∫ INDICATES LETTERS RECEIVED VIA E-MAIL
15
 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

“Just as a man will use a staff to climb a mountain,

so should virtue be used in life.”
Yogaswami of Jaffna (1872-1964)

Don’t put the key to your happiness in Keep away from people who try to belittle Himself to us and in us. He made Himself
someone else’s pocket. Swami your ambitions. Small people always do manifest. Guru Granth Sahib, the Sikh
Chinmayananda that, but the really great make you feel that scripture
you, too, can become great. Mark Twain
He who is born in the fire will not fade in Those who hate people of lower nature,
the sun. South Indian Proverb Praise shames me, for I secretly beg for it. become people of low nature.
Rabindranath Tagore (1861-1941) a cele-
Culture without religion is tourism. brated Bengali writer who won the Nobel Darkness cannot drive out darkness; only
Prize for Literature in 1913 light can do that. Hate cannot drive out
Years ago, I used to walk for miles to meet hate; only love can do that. Hate multiplies
my Guru. The distance appeared no longer I would love to find that my future army hate, violence multiplies violence, and
than a few furlongs. Dada J.P. Vaswani contained a vast preponderance of women toughness multiplies toughness in a
over men. If the fight came, I should then descending spiral of destruction. The chain
Disciple: Is it possible to cleanse India of approach it with much greater confidence reaction of evil—hate begetting hate, wars
degenerate practices? than if men predominated. I would dread producing more wars—must be broken, or
Swami Vivekananda: What nonsense you the latter’s violence. Women would be my we shall be plunged into the dark abyss of
say, you coward! You have well-nigh thrown guarantee against such an outbreak. annihilation. Dr. Martin Luther King Jr unknown light illuminated me. In the great nationalities and is the royal road for the gled heavens of a summer night.” Henry
India into ruin by always crying “It is im- Mahatma Gandhi teaching of the Vedas, there is no touch of attainment of the Great Knowledge. When David Thoreau (1817-1862), American
possible, it is impossible!” What cannot If thou thinkest twice before thou speakest sectarianism. It is of all ages, climes and I am at it, I feel that I am under the span- philosopher and writer
human effort achieve? He creates the Universe and then reveals once, thou wilt speak twice the better for
it. William Penn (1644-1718), one of Ameri- The secret of health for both mind and
ca’s founding fathers Avoidance of Backbiting body is not to mourn for the past, not to
DI D YOU K NOW ? worry about the future, not to anticipate
Why do people long for eternal life when Tirukural 182: More vile than troubles, but to live the present moment
Nepal Temple Rules at German Expo they don’t even know what to do on a rainy violating virtue and committing wisely and earnestly. Siddhartha Gautama
Sunday afternoon? crime is slandering a man, then (ca 566-486 bce)
t took 29 smiling to his face.
Nepalese craftsmen There was once a wise man who lived sim- At this supremely dangerous moment in
and engineers four ply. His spartan food habits reflected this. Tirukural 186: If a man spreads human history, the only way of salvation is
years and us$2.8 He had a friend who, being a sycophant of tales of others’ faults, his own the ancient Hindu way. Here we have the
million to carve and the king, lived in great luxury. One day this worst faults will be exposed and attitude and spirit that can make it possible
erect a 75-foot-tall friend called on the wise man while he was spread. for the human race to grow together into a
wooden stupa, tower, eating. Looking at the food, the friend said, single family. Dr. Arnold Joseph Toynbee
together with a 36-foot “My friend, if you can please the king like Tirukural 187: Not knowing the (1889-1975) a respected British historian
temple for Expo 2000, me, you will be free from this wretched companionable art of cheerful
Hannover, Germany. food.” The wise man smiled and replied, conversation, men estrange even What is the instant? That is what we have
The temple stole the “My friend, if you can be pleased with this friends by divisive discourse. to discover through a moment of concen-
show, stunning visitors simple food, you can be free from the tration. What is the moment? We all know
andrea fink

from Germany and all wretched job of pleasing the king.” Tirukural 190: If men perceived what the past is—many people live in the
over the world. Compe- their own faults as they do the past, over and over again, and they never
tition was fierce, with Enough is never enough, until you have faults of others, could misfortune catch up with the present. Other people
impressive pavilions from 173 countries. seen from all over the Expo. The pavil- had enough of having enough. ever come to them? live in the future—but of course when they
a. manivel

The Nepali structure sat near the main ion was poised in a half-acre mandala- do, they are really only living in the past,
gate, and because of its height could be shaped garden with a pond. Whenever I have read any part of the too, and they never find the present either.
Vedas, I have felt that some unearthly and Satguru Sivaya Subramuniyaswami
(1927–2001) from “The Eternal Now,” 1961

16 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 17
 FROM THE VEDAS
To Know the Unknowable
Vedic Rishi Yajnavalkya distinguishes the highest path
f a man knows the self as “i am this,”
then desiring what and for whose sake will
he suffer in the wake of the body? Who-
ever has realized and intimately known
the Self, which has entered this perilous
and perplexing place, is the maker of the
universe; for he is the maker of all. All is his Self, and he,
again, is indeed the Self of all. Those who know Brahman
become immortal, while others only suffer misery. When
a person following a teacher’s instructions directly beholds
the effulgent Self—the Lord of all that has been and will
be—he no longer wishes to hide himself from It. That in
which the five groups of five and the akasha rest, that very
Atman (the soul) I regard as the Immortal Brahman.
Knowing that Brahman, I am immortal. They who know
the Vital Breath (Prana) of the vital breath (prana), the
Eye of the eye, the Ear of the ear, the Mind of the mind,
have realized the ancient, primordial Brahman.
Through the mind alone is Brahman to be realized.
There is in It no diversity. He goes from death to death
who sees in It, as it were, diversity. Unknowable and con-
stant, It should be realized in one form only. The Self is
free from taint, beyond the akasha, birthless, infinite and
unchanging. The intelligent seeker of Brahman, learning
about the Self alone, should practice wisdom (prajna). Let
him not think of too many words, for that is exhausting to
the organ of speech.
That great, unborn Self, which is identified with the in-
tellect (vijnanamaya) and which dwells in the midst of the
organs, lies in the akasha within the heart. It is the con-
troller of all, the lord of all, the ruler of all. It does not be-
come greater through good deeds or smaller through evil
deeds. It is the lord of all beings, the ruler of all beings,
the protector of all beings. It is the dam that serves as the
boundary to keep the different worlds apart. The brah-
mins seek to realize It through the study of the Vedas,
through sacrifices, through gifts, and through austerity
which does not lead to annihilation. Knowing It alone, one
becomes a sage (muni).
Wishing for this World (i.e., the Self) alone, monks re-
nounce their homes. The knowers of Brahman of olden
times, it is said, did not wish for offspring. They thought,
“What shall we do with offspring—we who have attained
this Self, this World?” They gave up, it is said, their desire
for sons, for wealth, and for the worlds, and led the life of
religious mendicants. That which is the desire for sons is
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.
18 h i n d u i s m t o d ay j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2
the desire for wealth, and that which is the desire for
wealth is the desire for the worlds; for both these, indeed,
are but desires.
This Self is That which has been described as neti, neti,
“not this, not this.” It is imperceptible, for It is not per-
ceived; undecaying, for It never decays; unattached, for It
is never attached; unfettered, for It never feels pain and
never suffers injury. This has been expressed by the fol-
lowing Rig verse: “This is the eternal glory of Brahman: It
neither increases nor decreases through work. Therefore
one should know the nature of That alone. Knowing It, one
is not touched by evil action.”
Therefore, he who knows It as such becomes self-con-
trolled, calm, withdrawn into himself, patient and collect-
ed; he sees the Self in his own self (body); he sees all as
the Self. Evil does not overcome him, but he overcomes all
evil. Evil does not afflict him, but he consumes all evil. He
becomes sinless, taintless, free from doubts, a true Brah-
mana (knower of Brahman). That great, unborn Self is un-
decaying, immortal, undying, fearless; It is Brahman (infi-
nite). Brahman is indeed fearless. He who knows It as
such becomes the fearless Brahman.
shukla yajur veda, brihadaranyaka upanishad 4.4.12–25
translation by swami nikhilananda
Commentary by Swami Nikhilananda
It may be contended that there is a contradiction in the
two statements, namely, that Brahman is unknowable and
that It should be known. The contention is not valid.
When it is said that Brahman is unknowable, the state-
ment means that Brahman cannot be known as an object
by the ordinary means of knowledge. Again, when it is
said that Brahman should be known, the statement means
that Brahman can be known only through scriptural evi-
dence. The scriptures, too, describe Brahman by the de-
nial of such attributes as if It is the subject or the object of
knowledge. They do not speak of Brahman as an object.
The “knowledge of Brahman” really means the cessation
of Its identification with extraneous objects, such as the
body and organs. It is the knowledge of identity with At-
man. Such identity is not to be attained; it always exists
but remains hidden because of the false identification
with the body, organs, etc. When the false identity is de-
stroyed, the natural identification of the Self with Brah-
man is revealed. This is expressed by the statement “The
Self is known.”
Swami Nikhilananda (1895–1973), was founder and
spiritual leader of the Ramakrishna-Vivekananda Center of
New York from 1933 to his Mahasamadhi in 1973. His
four-volume Upanishad translation was completed in 1959.
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 19
 The queue: With packets called “irumudi
kettu,” or “two tied bundles,” balanced
S P E C I A L F E AT U R E above, devotees inch forward toward the
famous 18 front steps of Sabarimala tem-

Sacrifice for Sabari

ple. Having climbed Mount Sabari for
hours, these pilgrims will wait several
hours longer for a glimpse of the Deity.

maduraj
Since tradition bars women who are of
child bearing age from making the pil-
grimage, most devotees are men.
In Kerala, 50 million pilgrims just spent twelve million dollars in three
months doing hard penance to earn the grace of Lord Ayyappan.
By Vrindavanam S. Gopalakrishnan in November, after taking a bath before transformation began. I started controlling
Kerala, India dawn and dressing in a black lungi, I walked my mind from galloping and wandering.
ome say the pilgrimage to with guruswami to an ancient Siva Temple. Each morning after taking a bath and light-
Sabarimala, which is performed by There we offered prayers for a successful ing a lamp, I spent about an hour doing pu-
millions every year in the southern pilgrimage and got our rudraksha rosaries jas, chanting Ayyappa hymns and meditat-
state of Kerala from November sanctified by the priest. After we circum- ing. This I repeated in the evening upon
through the middle of March, is ambulated the sanctum sanctorum three returning from work and after taking a bath.
over before it starts, meaning its times, guruswami instructed me to break a I lived like a brahmachari (celibate monk)
blessings are sown during the elab- coconut before the Deity and stand facing in an ashram.
orate preparation for it. This consists of East while chanting, “Aum Namasivaya.” As I wore a black shirt and dhoti (a wrap-
“mandalakalam,” an intense 41-day pen- I did so, he put the rosary around my neck, around waist cloth) and applied sandalwood
ance. The pilgrimage, which is like a cele- chanting, “Swamiye saranam Ayyappa,” paste and kumkum (red powder) to my fore-
bration for completing the preparation, may which literally means, “Lord Ayyappan, I head. Traditionally, on this pilgrimage Ker-
be taken via one of several routes which take refuge in you.” After circumambulating ala pilgrims wear purple clothes, Tamil
varies greatly in length and difficulty. But the shrine once more, we took a vow before Nadu pilgrims wear black and those from
no pilgrimage route, challenging or not, is the Deity to strictly practice the penance Karnataka wear blue.
ever embarked upon without I kept the home spotlessly
first completing the rigors of clean. In the evenings, I joined
mandalakalam. guruswami at temples to meet
During mandalakalam, the and be with other Ayyappans.
devotee prepares an offering We enjoyed each other’s com-
of ghee in a very special way. pany and sang songs to God.
He husks and cleans a coconut These kinds of activities were
and pours the milk out routinely organized by all Ay-
through a small pierced hole. yappans daily during the peri-
He then fills the coconut with od of penance. Unity among
ghee and seals it shut with the Ayyappans is an important
wax. Throughout the pilgrim- aim during the preparation.
age, he carries one, two or We were all trying to disci-
three of these ghee-filled co- pline ourselves in many ways.
conuts like gold, because at We tried to maintain our emo-
Sabarimala this golden ghee tional composure and were
will be ceremoniously poured very careful not to inflict in-
maduraj

upon the icon of Ayyappan. jury on another person or

The ghee-filled coconut creature in thought, word or
symbolizes man’s ego shroud- deed. We treated everyone
ing his soul essence. When the The holy bath: Devotees bathe in the Pamba river before embarking on equally and respected gurus
ghee is released from the co- the concluding 18-step climb (upper right) up Sabarimala and elders. We did not drink
conut and anoints the icon of liquor, tea or coffee. “We must
Lord Ayyappan, the essence of the soul of the according to tradition. do this,” Guruswami assured me, “because
devotee is said to unite with the essence of “Now there is no difference between Lord the body is the temple of Lord Ayyappan.”
God, thus bringing the pilgrimage to its Ayyappan and you,” guruswami told me. For On the first day of mandalakalam, I was
zenith. Few who have taken this spiritual the next 41 days, we called each other taught by guruswami how to fill a coconut
journey would say their lives have not been “Ayyappan.” My uncle told me that every- with ghee and seal it. Guruswami also
transformed. Mine was. Here is my story. thing is created by God and that God is taught me how to prepare a small packet
everywhere. He said that Lord Ayyappan is called irumudi kettu, literally, “two tied bun-
Journey’s Preparations a form of this God and therefore dwells in dles.” This packet had two compartments.
My penance began with the donning of a all. Hence, he said, because we are all One compartment was for ghee-filled co-
rosary of rudraksha beads on November 16, Ayyappans, there should not be any dis- conuts and coconuts for ceremoniously
2001. My uncle was my “guruswami,” or pil- crimination, hatred, vengeance or envy breaking as well as for camphor, incense
grimage guide. He has taken this journey among us. sticks, saffron and other puja items. The
every year for 18 years. On that special day From the moment I put on the rosary, the second compartment was for two towels,

20 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2

v r i n d ava na m s . g o pa l a k r i s h na n
The 18 steps: (above) Booked through
2014, the Padi Puja is a ceremony per-
formed for each of the 18 steps of Sabari.
(below) Pilgrims look on as head priests
called “Thanthris” (wearing heavy shoulder
cords) lead their assistants to the shrine.
maduraj
22 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
two sets of appropriate clothing, and food to
be eaten en route. A bag tied in the middle
kept the two compartments separate. The
portion carrying the offerings to the Lord is
always kept in front.
At the appropriate time near the conclu-
sion of the 41-day penance, I prepared my
irumudi kettu in the proper way with the
ghee-filled coconuts. Many of us did this to-
gether. It was such a joyous event. When we
were done, our packets were all simultane-
ously blessed by guruswami.
Life-Transforming Pilgrimage
As this blessing was concluded, we heard
the distant chanting and singing of more
Ayyappan’s. It was a large group of our rela-
tives and friends coming to join us. Guru-
swami turned to me quickly, as if there was
very little time left. He told me to offer dak-
shina (a small gift) to my parents, uncles and
all senior members of the family present. I
gave them each a coin with a ripe areca nut
placed in a betel leaf. As the other Ayyap-
pans arrived at our gate, we hoisted our iru-
mudi kettu onto our heads, broke a coconut
and piled into waiting vehicles, chanting,
“Swamiye saranam Ayyappa.” Without look-
ing back, we drove toward Pamba, around
50 miles from our ancestral home.
Of the several routes that can be taken to
Sabarimala, the traditional and longer one is
via Erumeli. From there pilgrims trek bare-
foot for 15 miles through dense forests to ar-
rive at Pamba. It takes about two days. An-
other route is about six miles long and is
usually taken by those coming into Kerala
from Tamil Nadu through Vandiperiyar. Re-
cently, a third route has been made avail-
able. This is the fastest and easiest of all. Fol-
lowing this route, a pilgrim can drive
straight to Pamba and from there trek only
about three miles to Sabarimala.
Soon our vehicle reached Nilakkal, a beau-
tiful place famous for its ancient Siva temple
constructed inside a pookavanam, a garden
of flowers grown just for worship ceremony.
Immediately, we saw a large number of ve-
hicles mostly from outside Kerala. Every
year, tens of thousands of ardent devotees
arrive in Nilakkal, Chalakkayam and Pamba
from out of state during this special festival
season, starting on November 17.
Arriving at Pamba, we parked our cars
facing the Pamba river and hoisted the iru-
mudi kettu upon our heads. Chanting the
Ayyappa mantra, we waded across the river,
which was then only about knee deep.
Thousands of pilgrims were bathing. Many
were washing their clothes. Hundreds of la-
trines dotted the shores of the river amidst
makeshift shops catering tea, coffee, snacks
and food to pilgrims who were lined up as far
as the eye could see. Wherever there was
room on the banks of this sacred Pamba riv-
er, pilgrims were busy doing something.
We emerged from the water and kept
moving through the crowds toward the
Pamba Ganapati temple. Up a flight of steps
we went until, suddenly, there we were in
the temple complex. Each of us took out a
coconut and broke it at a designated spot in
front of the temple and then offered prayers
at all the secondary shrines in the complex.
It was now about four in the afternoon, an
ideal time to climb the hill.
Mild, pleasant breezes wafted as we ar-
rived at the foot of the temple moun-
tain called Neelimala. We plucked a
few leaves from nearby plants to offer
in reverence at the beginning of our
hike. Then we began to climb. The first
portion was muddy and wet. As the
trekking progressed, the path became
steep. Climbing for nearly a mile up steps
that were unevenly constructed turned
out to be arduous. Even the youth had to
rest intermittently. Aged devotees who
were unable to endure the strain of the
hike were carried on a simple palanquin
made of cane that could be purchased for
US
$17 in Pamba.
A little less than a mile before the san-
nidhanam (the main Sabarimala Temple),
we arrived at a holy altar. There, we of-
fered prayers and lit devotional camphor
fire. Several hundred feet beyond that, we
came to saramkuthi aal, a sacred banyan
tree famous as the place where Lord
Ayyappan asked His legion to throw their
weapons down and prepare for worship
(See page 26). Some pilgrims actually
placed arrows here. Continuing on, we fol-
lowed a narrow path for a long time
through a dense forest, finally arriving at
a valley dividing the mountains of Neeli-
mala and Sabarimala. On a slope facing
Sabarimala, a barricaded platform had
been erected to contain the crowd and
keep them in queue. This platform could
accommodate about 6,000 pilgrims at a
time. From here it took about two more
hours for us to reach the temple. The
crowd was so thick that the famous 18
steps could not even be seen. Each of
these 18 steps symbolizes one of the 18
Gods of the 18 surrounding hills. Police
standing on both sides of the stairs were
supporting pilgrims to keep them
from falling. I took out the coconut to
be broken at the base of the steps,
holding it in my right hand as I
inched ahead in a four-line queue,
rubbing body to body with everyone
around me. When I finally reached
the first step, I threw the coconut
I Can’t Wait to Go Back
A Silicon Valley virtuoso says “It was all about tapas”
BY S H A N K A R N AT H A N
had been on pilgrimage wore shoes. And for
to Sabari once before while clothes, I wore only a sim-
living in Silicon Valley. This ple veshti (sarong).
year I went again. Now, as I The maalai added an-
sit in my new Hawaiian home other dimension to my
looking back on the journey, everyday life. It would get
all the special thoughts entangled when I was
s h a n k a r nat h a n
and feelings associated bathing and would con-
with it come flooding stantly need to be patient-
back. It was all about ly and lovingly untangled.
tapas, the fires of austerity Every time I’d see or feel
that one willingly brings them, they would serve as
upon oneself in order to ele- a reminder of the journey
vate consciousness to a high- The noble pilgrim: Shankar that I was on and the un-
er level. Like the hiker who Nathan during his penance raveling of karma.
endures the difficulty of a Just before going to
climb up a steep slope knowing he will Sabarimala, I visited some of major temples
enjoy a fabulous view on top, I happily in my Indian home state of Tamil Nadu
endured the rigor of my journey and and received the darshan (grace) of Ku-
now feel the exhilaration of having risen mari Amman at Kanya Kumari; Lord Mu-
above the ordinary, even if only for a rugan at Tiruchendur, Palamuthirsolai and
short time. Tiruparakundram; and Lord Siva and Par-
By the time I got to Chennai, I was al- vati at Madurai and Rameshwaram. Being
ready about 20 days into the vratam pe- in the presence of such divinity while I was
riod of penance and was feeling really in this pure state of mind and body allowed
quite good. We reserved our train tick- me to more specifically feel the powerful
ets and made arrangements for a taxi vibration that pervades all these wonderful
from Kottayam to Pamba. From Pamba, places. On the train back from Ramesh-
we would walk the four miles up to the waram to Chennai, I thanked the Gods for
temple. My guruswami, a 30-year-old these life-enriching moments.
man who had been pilgrimaging to It was time to leave for Sabarimala. Five
Sabarimala with his father and later his of us gathered at an Ayyappan temple in
Uncle for the past 12 years, took me to a Chennai and made ready for the trip into
shop next to the Kapaleeswar Kovil in Kerala. From Pamba we made the final
Mylapore where he helped me buy a tu- climb on foot.
lasi maalai (tulasi necklace), just like the There I was, standing at the Sannidha-
one he and his father before him had nam, observing the beautiful “Abhishe-
worn. I suppose that this is how each gu- kam,” the bathing of the deity with our
ruswami and his “group” create specific ghee, and the glorious “Pushpa Alankaram,”
traditions alongside the greater common the ceremonial waving of the five-flamed
experience of all the people who make camphor lamp before the icon completely
the journey up Mount Sabari. engulfed in thousands of pink and red
By this time, I had a reasonable flowers. Suddenly, the austerities of the
amount of facial hair, having not shaved past two months, as well as the glorious
since my vratam (vow) began, and had thoughts, dreams and visions all merged
begun to look and feel like an ascetic. I within my consciousness. I could only feel
had moderated my diet and avoided all bliss. Swamiye, saranam Ayyappan! I take
intoxicants. This made me stronger and refuge in you, Lord! As I began the trip
more focused than ever before. back to my computer, I thought, “I can’t
The effects of the temple evening wait to come back.”
prayers were still reverberating within
me as the head priest of the Chennai Shankar Nathan is an independent film
Ayyappan Kovil put the tulasi maalai maker living in Kauai, Hawaii, with his
around my neck. After this, I no longer wife, Vidya, and their two children
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 23
 The hidden home of God: More visible from behind and during less crowded times,
the gold-clad sanctum of Ayyappan (here on the right) humbly resides at the back
of the temple at Sabari. (inset) Last year, Sabarimala hosted 50 million pilgrims
and made 12 million dollars from November through January.(below) A map
shows three main routes to Sabari.

Rubbish in Paradise
50 million visitors leave a mountain
of stuff on the holy mountain

By Vrindavanam S. Gopalakrishnan, Kerala

hen the sabarimala ayyappa temple closed at
the end of the festival season and most of the people
had gone, I was stunned. Suddenly, the place looked
like a concrete jungle in a tropical rain forest. The signif-
icance of the temple seemed trashed. Actually, the physical

v r i n d ava na m s . g o pa l a k r i s h na n
temple itself was trashed. Except for the top portion of its gold-
en flagstaff, it was not even visible from any direction. There
was rubbish everywhere. Something was wrong.
My mind rolled back to December 22, 1959. That was the
first day I visited Sabarimala. Then it was just a small shrine
nestled high on a hill, and it was the only structure there. It
stood majestically in the serene forest, sanctifying the entire re-
gion around it. The environment was clean and hygienic. The
air was rich and healthy. The cold breeze of December was
soothing to the skin and fragrant with the scent of wild flowers.
afp/prakash singh

This was truly Lord Ayyappan’s pookavanam (flower garden).

Now, 42 years later, it stank—literally. Used bottles, polyethyl-
ene bags, dried excreta and all kinds of garbage littered the
ground. Except for the small area surrounding the shrine,
everything was dirty. Even the accommodations in the multi-
storied living quarters were besmirched. All of the drainage The Crowning Moment
ditches around the temple reeked of a most foul smell. All of Knee deep in trash: A boy collects wastepaper Now I was being moved as in a river
this not only spoiled the sanctity of the temple grounds, but flowing up the steps, being carried
also made the adjoining township of Sabarimala feel like the not less than 300,000 pilgrims congregated at one time in and and pushed so that walking was hard- From
worst slums of India. around the temple. There was not enough space, facilities or ly necessary. It took about one more Kottayam Kumily Madurai
The usual reasons for this squalidness are always given, of manpower to manage them properly. hour to arrive at the final destination Kanjirappalli Vandiperyar
course: the enormous flow of pilgrims during the season from Like most temples in India, Sabarimala is administered and in front of the sanctum sanctorum, Irumeli
November through January and the shortage of land. But are controlled by government officials. This means that manage- where simply having a glimpse of Sabarimala
Pamba
these excuses valid? Nine months out of the year the temple is ment is often not religious, and the temple is perceived as little Ayyappan is considered the blessing #1
virtually people-free. That leaves plenty of time to clean up. more than a source of money. “There is no comprehensive mas- down hard. The area was filled with other of a lifetime. This particular Ayyappan icon, #2
#3
And hardly one-third of the 65 acres is used by the temple. ter plan for the development of Sabarimala,” asserted Mr. Kum- broken coconuts and coconut milk. So great called “Panchaloha,” or “five-metaled,” was ( indicate starting points)
Part of the problem is related to construction. If accessary manam Rajasekharan, Kerala State Organizing Secretary of is the number of coconuts broken here that very powerful. It drew me close.
buildings had been designed so that they merged with the sur- Vishwa Hindu Parishad. an entire soap-making industry has been To the right of the main sanctum was a
rounding landscape, and if they were stationed at some dis- Yet, there is. Hindu Unity Forum has prepared such a master developed to use them. small shrine to Lord Ganesha. We paid our
tance from the temple, aesthetic and sanitation problems could plan for temple reconstruction at Sabarimala entitled the “Hari- homage there and prepared for the main
have been lessened. The ill-conceived location of buildings left varasanam Project.” In 1995 this plan was presented to then puja (ceremony) to Panchaloha. This special
a shortage of necessary space for erecting temporary tents to state Chief Minister A. K. Antony, who directed the Travancore puja, called “Neyyabhishekam,” consisted of
serve masses of devotees during festival time. Devaswom Board to study the proposal. The Board advertised anointing the Panchaloha icon with the was a magnificent moment. The primary

v r i n d ava na m s . g o pa l a k r i s h na n
“Such negative physical conditions at Sabarimala most cer- in the newspaper to call for the opinions of interested Hindus huge amounts of ghee brought by the thou- goal of our pilgrimage was now fulfilled.
tainly have an adverse impact on the sanctity of the temple,” and Hindu organizations. About 360 responded, advocating the sands of devotees. Yet, there were many other ceremonies
said Jagadguru Swami Sathyananda Sarawathi, Chairman of proposal. However, according to some forum officials, the sub- We found a suitable place under a tree and activities going on. Individual archanas
Hindu Unity Forum (HUF). sequent Communist government shelved the project. and spread a blanket on the ground. There (small personal worship ceremonies) contin-
And there are other problems. Scarcity of pure drinking wa- “The project, involving an investment of an estimated US$108 we sat quietly for a short time. Soon, gu- ued from dawn to dusk. A very special cer-
ter and a massive lack of general sanitation pose a serious million, could be implemented in phases,” agrees Mr. Raja- ruswami directed each of us to take out our emony called padipuja, which included cer-
threat of an epidemic. Latrines and toilets constructed too close sekharan, but “the temple is administered by the government. ghee-filled coconuts filled. He then broke emonial worship at each of the 18 steps and
to the inner shrine and the bhasmakulam (holy pond) are obvi- Decisions on development of Sabarimala are taken up by offi- them all open and poured the contents into could only be booked in advance (the next
ous health risks. Then there is a lack of power. A central power cials. No Hindu sannyasi, thantri, or religious leaders and tem- one clean steel vessel. Offering the ghee in- available time is in 2014), was being per-
supply needs to be properly planned from a perspective that ple architects will be involved.” dividually for anointing the icon would have formed over and over. The one we attended
views the distant future. Additionally, temple medical facilities Meanwhile, tens of thousands of sincere devotees are making been too difficult in this crowd. We decided was booked in 1990 by a flower merchant
must be improved, and adequate hospital facilities should be plans for next year’s pilgrimage to Sabarimala. Their devotion, The author: Vrindavanam S. Gopalakris- to do it collectively. from Tamil Nadu.
made available. their worship and their sincerity only grows. So will their num- nan (right), a free-lance correspondent re- As our guruswami carried the ghee-filled Following guruswami, I joined thousands
The yearly number of devotees coming to Sabarimala is bers. And unfortunately, so will their garbage. Things aren’t siding in Ernakulam, Kerala, and specializ- vessel, we all followed. At the main shrine, of Ayyappans to chant, “Saranam, swamiye.
steadily increasing. This year on Makar Sankranti day alone, what they used to be. ing in financial reporting, talks with he gave the vessel to the priest, and we ob- Saranam, Ayyappa,” as we all left this holy
Sabarimala priest Kandaruru Mohanaru served as it was ceremoniously poured. It retreat to return to our homes. ∏π

24 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 25
 the ashram. were his friends. In this idyllic environment, cleanliness of body.
After a couple of days, the sage told Jayan- he completed his education at Maharishi When Ayyappan and his army arrived at
The Legend of Ayyappan than and the princess that they should be
married. The king then arranged, conduct-
ed and solemnized their wedding, telling
Brahmananda’s ashram. He also learned of
his divine mission.
When Ayyappan was ten years old, he
Pampa, they made camp on the banks of the
holy river. He advised his men to perform a
special ceremony for their ancestors and for
them afterwards that they would bear a son traveled with his guru and parents on a two- all those killed in past wars. Here Lord
A God comes to life in a story more fact than fiction with divine powers, and that this boy would year pilgrimage to holy places in the Himal- Rama, he told them, had performed this cer-
eliminate the evils of the kingdom and re- ayas. On their return to Ponnambalamedu, emony, called tharpanam, for his ancestors.
establish righteousness. As predicted, a son Maharishi arranged for Ayyappan to leave They cooked food and had a feast.
By Vrindavanam S. Gopalakrishnan princess in the forests near a place called was born. He was indeed brilliant and su- the ashram to do what he was born to do. The next morning they left for Sabari-
Kerala, India Karimala. He directed Jayanthan to lead the pernatural. They named him Ayyappan. Ayyappan’s father wrote a letter to the mala. After prostrating before Lord Gane-
ccording to hindu mythology, tribals to that place and release the princess. Ayyappan grew up with the tribals in the Pandalam king and sent Ayyappan to the sha at the temple of Pamba, they ascended
Lord Dharma Sastha was the son of Jayanthan did so and brought the princess to forest. Wild animals, birds and even plants palace with it. When the king received the Neelimala. Halfway through the the three-
Lord Siva and Lord Vishnu. He was youth and read his letter of introduction, he mile walk, they arrived at Sabaripeedam,
proclaimed to be the God of the Kali realized he was his nephew, but he kept this where it is said Sage Sabari attained salva-
Yuga (a vast period of time) and was born knowledge secret. tion after hosting Sri Rama on his way to
on Earth as Lord Ayyappan. Ayyappan was loved by everyone and ad- Lanka. About a half mile before Sabarimala,
Admittedly, myth should be subject to the mired for his supernatural abilities. As time they came to a huge banyan tree where
same scrutiny as any speculation. But the went on, he was given the duty of develop- Ayyappan asked his men to drop their
birth of a man named Ayyappan who ac- ing Pandalam’s royal army and did so with weapons. This place later came to be known
complished miraculous things is a historical great success. The army became famous for as “Saramkuthi” (the arrow dropping point).
fact, even though there are several and var- it strength and discipline. The Pandya king and his legion, along
ied versions of his story. The most reliable of When a fierce Arab pirate named Bavar with Ayyappan’s parents, relatives and
these are accounts based on writings of em- attacked the kingdom, he was defeated by friends were all present at the temple at
inent 17th and 18th century authors. Ayyappan and his powerful army. The Sabarimala to greet Ayyappan and his war-

c.kandiah raja
According to those chronicles, Lord Ayya- mighty defeat at the hands of such a young riors. As the reconsecration ceremonies
ppan was the foster son of the king of Pan- man humbled Bavar and made him a disci- were about to begin, Ayyappan asked all
dalam, a small princely state in the erstwhile ple of Ayyappan. In a similar way, an influ- those present to take a bath in a natural rock
region of Travancore. The people that ential Christian priest defeated by Ayyap- pond nearby. At the request of the Pandya
formed this Pandalam dynasty had come to pan in philosophical debate also became his king, Ayyappan consecrated the icon of
Kerala 1,098 years ago from a place called disciple. Ever victorious: Young Ayyappan obtains Goddess Madurai Meenakshi at a small tem-
Thenkasi in Tamil Nadu’s Pandya dynasty. It was at this time that Udayan, the dacoit, the milk of a tigress to cure the queen ple nearby and declared that this Devi
It was a time of chaos and anarchy. There decided to attack the kingdom of Pandalam. would be known as “Mallikapurathamma.”
were also threats from dacoits (treacherous He, too, was routed by Ayyappan’s army. ficult for him to win her over. As he rode her Near the auspicious time, Ayyappan as-
thieves) and Arab sea pirates. Temples were Gradually, Ayyappan became instrumental to the palace, her cubs trailing behind, some cended the temple’s 18 steps and took his
rich in those days and often the targets of in ending the long-standing feud between leopards and a few lions, the subjects of the proper place. His father chanted mantras as
these dacoits. the Chola and Pandya kings. kingdom, were dumbfounded. Seeing Ayya- he held the icon of the Lord Dharma Sastha
A gang led by the dacoit king Udayan at- Yet, his considerable feats were quite un- ppan on the tigress, striding to save the in his hands. Ayyappan spoke briefly, con-
tacked a famous temple dedicated to Lord nerving to many in the palace. It had be- queen, the king received him with great veying deep spiritual truths. In conclusion
Dharma Sastha and killed its priest, dese- come unpalatable to the prime minister and pomp and ceremony and showered flower he proclaimed, “What divine power the icon
crating the temple in the process. The his caucus that such a young boy could ac- petals on his head. Everyone shouted “Sar- being consecrated here reflects, there is no
priest’s 12-year-old son Jayanthan swore that complished so much in such a short time. anam Ayyappa,” which means, “Ayyappan, I difference between that and me. That very
he would eliminate the dacoits and reconse- Feeling threatened by his influence on the take refuge in you.” The wicked conspirators Sastha is me. That divine light and power
crate the temple. Having dedicated his life to king, the prime minister conspired to get rid repented and prostrated before him. He ex- that emanated from the union of Hari (Vish-
this purpose, Jayanthan went to Aranmula of Ayyappan forever. Toward this end, he de- onerated them graciously. nu) and Hara (Siva) is my strength.” Thus
town, where he learned Vedas, yoga and vised a strategy involving the palace physi- Not forgetting his original vow, Ayyappan Ayyappan enlightened the gathering with
martial arts. After concluding his studies, he cian and the queen. advised the king that the reconsecration of the nectar of Sanatana Dharma (the eternal
pilgrimaged to various religious centers. They convinced the queen that if Ayyap- the icon of God Dharma Sastha should be Truth) and exhorted the importance of ob-
This preparation gave him enough righteous pan continued to be allowed more and more done on the next Makar Sankranti day (a serving the penance he had just outlined for
self confidence to face the dacoits in battle. participation in royal affairs, her own son popular Hindu festival). The king agreed a minimum of 41 days before undertaking
However, one day in the midst of all this, he might be deprived of his rightful place on and it was arranged for all the subjects of all the Sabarimala pilgrimage.
had a dream in which he was told he should the throne. Thus she was drawn into the evil the surrounding realms to convene at Finally, the main ceremony began. The at-
seek the guidance of a sage who was medi- scheme. Following a plan devised by the Sabarimala for the grand event. On his way mosphere reverberated with the sound of
tating near Ponnambalamedu, deep in the physician, she pretended severe stomach there, Ayyappan and his warriors thundered conch shells and temple drums. Yet even this
dense forests. The next morning he went in pain. The physician then proclaimed that through the camps of dacoit king Udayan was drowned out by voices of devotees pre-
search of the rishi. On the way he met a sad- the only way she could be cured was to and defeated them one and all. sent as they chanted in unison: “Swamiye
hu who guided him to an ashram where drink the milk of a tigress. The route that Ayyappan took to eliminate saranam Ayyappa.”
v i d h ya e n t e r p r i s e s

lived a great sage named Maharishi Brah- Everybody was perplexed and did not the dacoits, as well as the specific disciplines As the consecration began, Ayyappan was
mananda. At the first sight of him, realizing know what to do. How could milk be gotten he gave his warriors to follow, later became standing directly behind the icon being in-
he was the rishi in his dream, Jayanathan from a deadly tigress? Ayyappan came for- the path and penance of pilgrims seeking stalled. Amazingly, just at the instant the
surrendered fully to him as his disciple. ward and offered to obtain the milk. The solace at the Sabarimala temple. Hence to- icon was fully consecrated, Ayyappan disap-
Meanwhile, the dacoit Udayan, who want- royal physician and the ministers were de- day, one of the most famous starting points peared. The icon began to emit rays of light
ed to establish a link with the royal family, lighted, and the king was distressed. of pilgrimage to Sabari is a town called and, lo and behold, a necklace with a small
kidnapped a princess from the Pandalam Being a master of yogavidya (special Erumeli (see map, page 25), and the disci- bell as a locket, which Ayyappan had been
Palace. Through his divine sight, the sage Ayyappan as God and man: (center) Lord Ayyappan as he is depicted in the temple icon at knowledge of yoga), Ayyappan had no trou- plines to be followed are “brahmacharya” wearing around his neck, suddenly ap-
came to know about this and located the Sabarimala. (from lower left clockwise) A visual chronicle of the God’s life. ble finding a milking tigress. Nor was it dif- (celibacy), mental purity, vegetarianism and peared on the icon. ∏π

26 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 27

Festival day, France: (above) Ladies draw the chariot of Lord Muruga five kilometers through the streets of Paris
CU LT U R E
Murugan and Ganesha Love Paris
Two Gods enjoy a yearly chariot festival that’s as good as it gets anywhere
t is ganesha’s birthday, but this is
Paris, so the elephant-faced Deity of Dhar-
ma is delighted to invite His Brother, Lord
Murugan, to the event. Each September for
the past six years the Sri Vinayakar Alayam
temple, Paris’ first Hindu temple, has celebrated
Ganesha Chaturthi by parading the bronze
Deities through neighborhood streets. For a mo-
ment, this normally rough part of town becomes
joyous and peaceful. It is the work of V. Sandera-
sekaram, a Sri Lanka native who founded the
temple (www.temple-hindou.fr.fm) in 1985 in
the South Indian tradition. At first, the parade
was just for Lord Ganesha, but in 2000 Lord Mu-
rugan joined the festivities. His chariot is pulled
by the women, Ganesha’s is pulled by the men.
The procession begins at 11:00 am, when the
two chariots are drawn out to the street. Seven
priests preside, including some flown in from In-
dia and Sri Lanka. Saffron water is poured on
the pavement to purify the five-kilometer route,
which goes past the Gare du Nord railroad sta-
tion in the north industrial area. Behind the char-
28 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
photos: gilles flament
photos: gilles flament
photos: gilles flament
Frenzy: (clockwise from top) Murugan is brought from the temple
to the chariot on a palanquin; Icon of Lord Ganesha decorated
for the parade; Traditional kavadi dancers follow the chariot of
Lord Murugan as thousands of Parisians look on
iots, devotees sing bhajanas, carry offering pots
on their heads and perform the kavadi dance
with heavy wooden arches. Nagaswaram horn
players and tavil drummers provide the rhythmic
music. The chariots stop at Hindu shops along the
way, where proprietors have set up tables heaped
with coconuts to offer. Cocos soon litter the street
as devotees break them by the thousands in front
of the chariots. Late in the afternoon, the chari-
ots are returned to the temple, and a giant feast
is served to all.
The flamboyant event is well received in Paris.
Fifteen thousand witnessed the 2001 festival, in-
cluding Hindus from all over Europe and many
non-Hindus as well. There are 150,000 Hindus in
France. Some are Sri Lanka refugees; others are
from Mauritius and Reunion. Le Figaro, a lead-
ing French paper, published a full page on the
event. It was broadcast live on Tamil radio and
reported on French TV. ∏π
Lord Muruga: This temple icon is By Gilles Flament, France,
taken out in parade each year e-mail: gillesflament@minitel.net
ISSUES ary 27. They died at the hands of a waiting hands. But I am not happy that some Hindu
mob of armed Muslims, as their train, the youths are at home safe behind a secure door Swami Agnivesh

The Karma of Revenge

Sabarmati Express, was forced to a stop in while they should be out teaching these mur-
an area of Godhra that local Hindus call
“Pakistan.” Retaliatory riots started across
derers a lesson they will never forget.”
The national and international press did
On the Riots
Gujarat almost immediately, leaving nearly a not carry many reports of Hindu religious Following his visit to Gujarat in April,
1,000 dead and 100,000 Muslims in refugee leaders condemning the violence, with no- Swami Agnivesh, a prominent leader of
camps. India’s National Human Rights Com- table exceptions such as Morari Bapu [see the Arya Samaj, sent the following re-
mission investigated and criticized public page 33] and Swami Agnivesh [sidebar]. port to Hinduism Today.
A deadly Muslim massacre incites cruel and murderous Hindu retaliation servants “who failed to act appropriately to Hinduism Today’s Delhi correspondent, aving gone on a mission of
control the violence in its incipient stages orRajiv Malik, said that the situation was “ex- peace and compassion to the trou-
tremely sensitive” and even reli- bled and tortured state of Gujarat,
This article is the first of five in this issue gious leaders were hesitant to we wish to share with the rest of
discussing the recent riots in India. They in- speak out, lest they appear to be our countrymen the following findings
clude a commentary by Satguru Sivaya Sub- minimizing the Godhra carnage. and conclusions. We unanimously con-
ramuniyaswami on retaliation, an interview While the riots were called “re- demn the perpetrators of the despicable
with Morari Bapu, an overview of Lord ligious,” there was no Hindu swa- violence at Godhra Railway Station and
Rama and His worship, and opinion pieces mi—nor Muslim cleric, for that call for the speedy trial and exemplary
by Swami Veda Bharati and by Arun Gand- matter—among those arrested. punishment for those responsible.
hi, grandson of Mahatma Gandhi. Who was among the arrested or It is beyond any doubt that the state
implicated were local politicians, government failed to protect the Mus-
adio reports confirmed the Muslims in Godhra and Hindus in lim community in Gujarat from the

afp/inranil mukherjee
rumors of the shocking massacre of Gujarat, and lay Hindu activists. fury of the rioters. The confidence of
members of the majority communi- The involvement of politicians the people, particularly that of minori-
ty. Angry crowds gathered in the is directly related to a topic the ty communities, in the state dispensa-
city streets. The mood turned ugly. press harped on repeatedly: In- tion is all but gone. We found despera-
The first, then the second, minority shop dia’s supposed secularism. The tion at its fever-pitch in the refugee
was trashed. Local police were nowhere in BBC, for example, said, “Sectarian camps, and we are deeply worried
sight. A few politicians and activists abetted tensions call into question the es- about its long-term consequences for
the budding riot. Rioters proceeded through sential nature of India as a secular the integrity and unity of India.
the streets with property tax roles in hand, Are we even?: (clockwise from above) a women sifts state.” True, India is a democracy, “While fine words and sentiments are
pointing out minority-owned businesses for through the wreckage of a burned-out house in and it has no state religion—un- warranted, nothing can take the place
destruction by fire. By day’s end, businesses Ahmedabad, March 7; smoke pours from the carriage like Britain. But does India follow of concrete relief and rehabilitation
were destroyed, houses burned and innocent of the flame-engulfed train in Godhra on February secularism? —“the view that reli- measures, which need to be initiated
people killed. 27; a man identified by the photographer as a Ba- gious considerations should be ex- and accomplished on a war-footing.
Is it in Ahmedabad, Gujarat, February 28, jrang Dal activist armed with an iron stick shouts cluded from civil affairs or public Spiritual leaders with credibility from
2002? No, Colombo, Sri Lanka, July 23, anti-Muslim slogans as a mob burned Muslim shops education” (Webster). all religious communities need to be in-
1983. Tamil militants killed thirteen soldiers and residences at Sahapur, Ahmedabad, February 28. India’s constitution guarantees volved in this and all confidence-build-
in northern Sri Lanka. In the days that special rights to minority religions ing endeavors. We call upon the reli-
followed, Singhalese mobs ransacked Tamil not enjoyed by Hindus, such as gious leaders of Gujarat and the rest of
homes and businesses and killed hundreds “Madness cannot be the right to teach their faith in the country to denounce the misuse
afp/sebastian d’souza

of people. Today, 19 years later, 65,000 peo- schools paid for with government and corruption of religion as a hand-
ple have died in the resulting ethnic war, answered with madness.” money and to manage their own maiden of communal politics. True reli-
hundreds of thousands have fled into per- places of worship, while Hindus gion is a resource for unity and nation-
manent exile, and the Tamil areas are laid —ATAL BEHARI VAJPAYEE cannot teach religion in their al integration, and not an instrument for
waste. As we go to press, peace talks are schools and, for the most part, division and oppression.
about to commence, to discuss the same so- to prevent its escalation thereafter.” The their temples are government-managed.
lutions to that ethnic divide that were possi- Commission said some groups had roamed There are separate civil codes, according to
ble in 1983. The outcome is “uncertain.” about with cellphones and address books, one’s religion, governing marriage, divorce out galis [abuses] or golis [bullets]. I do not
Or consider “Bloody Sunday,” January 30, singling out homes and businesses for attack. and inheritance. Then there is the Hindu- see any possibility of an amicable settle-
1972, when British soldiers killed 13 Ca- There was still daily violence occurring only policy of “reservations,” a form of affir- ment with the kind of people currently in-
tholic civil rights protestors in Ireland. The when Prime Minister Vajpayee visited the mative action guaranteeing school slots, jobs volved from either side. The birthplace of
soldiers claimed they were shot at, but none area a month after the train killings. In and out-of-turn promotions to “scheduled- Ram should not be allowed to turn into a
was injured. The Irish Republican Army Ahmedabad he said, “Godhra’s incident was caste” Hindus (i.e., Dalits, or untouchables) center for power and for undesirable con-
was revived to defend the rights of the mi- shameful, but what happened in Gujarat af- and others. All these nonsecular policies flict. My endeavor would be to convert it
nority Catholic community. They fought a ter that is even more condemnable. Madness emphasize the country’s religious divisions into a center for world peace, which was the
guerrilla war against the British for the next cannot be answered with madness.” and are exploited by political parties. essence of Ram Rajya [government accord-
26 years, killing 3,600 people and injuring But answering madness with madness is The Shankaracharya of Puri, Swami Nis- ing to the principles of Lord Rama, see page
36,000. Finally, in April, 1998, a peace ac- just what some Hindus demanded, for ex- chalanand, addressed the political nexus, “I 35].” More Hindu religious leaders need to
cord was reached, implementing reforms ample in this widely circulated Internet firmly believe that until Ayodhya is de- step forward and offer their advice on how
which could have been made decades ago. message. “We Hindus are peace loving and tached from politics and power, it will not to deal with this situation according to
Chief negotiators were awarded the Nobel view all humans as equal, as we come from be resolved. What we need today is a leader dharma. Justice for the tragic attack on the
Peace Prize. the most tolerant religion in the world. But of the stature of Sardar Patel, who got the train should be gained through a consid-
reuters

It is now several months since the horrific our survival is at risk. This incident must be Somnath temple [which was destroyed in ered, lawful and national response against
massacre of 54 Hindus—mostly women and avenged. I am proud that our Hindu youth 1024 ce by Mahmud of Ghazna] resurrect- those responsible, not through personal re-
children—in the town of Godhra on Febru- in Gujarat have taken matters into their own ed with the consent of Muslims and with- action. ∏π

30 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 31
COMMENTARY not even associated with the person we I N T E RV I E W birthplace, even according to history, is
hurt. Those who offend us or commit there.

Revenge Is a Terrible
crimes against us, we can be sure, will re-
ceive justice in an unerring manner
through the law of karma. If the matter is a
Morari Bapu Speaks Out On Avenging History
I will not go into that, but I wish that the
serious one, we can seek reconciliation
On the Gujarat Riots country’s stability, peace, progress and rest

Negative Force
through the laws of the land. It is not wise
to take matters into our own hands and be
the instrument of punishment, for by doing
so we reap the same negative karma as the
offender. Retaliation on a wide scale can be
seen in cases of mob violence, terrorism
The karma of retaliation returns to the and guerrilla warfare.
Therefore, it is wise to cultivate the pow-
perpetrators with three times the force erful force of compassion, of righteous re-
sponse, forgiveness, of admitting our own
mistakes, of not lying our way out of a situ-
B Y S AT G U R U S I VAY A S U B R A M U N I Y A S W A M I ation just to make ourself look good or
putting others down so we can stand taller,
f we act wrongly toward others, people will so that we can save face. That is a face you
act wrongly toward us. Then, if we are of a lower na- would not want to save. It is a face not
ture, we resent it and retaliate. This is a quality of the worth saving.
instinctive mind: “You strike me once, I’ll strike you Speaking of nonretaliation, the peace-
back twice.” This is retaliation—a terrible negative force. loving Dalai Lama, exiled leader of Tibetan
When we use our willpower to retaliate against others, we Buddhism, is setting an extraordinary ex-
do build up a bank account of willpower, to be sure, be- ample of not striking back at antagonists.
cause we do have to put out extra effort. But we also build He has campaigned relentlessly for political
up a bank account of negative karma that will come back assistance for his people’s cause since 1959,
on us full force when we least expect it. When it does, if we when at age fifteen he fled across the Hi-
h i n d u i s m t o d ay
are maintained. That is what all good people
should get together and aim for.
Appeals for truth, love and nonviolence On Saints and Politics
The dharma of saints, swamis and sadhus is
raj priti (patriotism, literally
Morari Bapu is one of the most “love of the government”), not
popular and respected exponents raj niti (politics, literally, “policy
of the Ramayana through the of the government”). But neu-
dramatic form of presentation tral and patriotic wise men can
known as katha, a combination definitely give inspiration to
of storytelling, devotional sing- politicians, and advise them to
ing and preaching. He’s per- act one way or another in the
formed katha before a half-mil- interest of the nation. I mean
lion people at once, as well as to people who are wedded to raj
146 pilgrims beside Mount priti, not raj niti—Gandhiji, for
Kailas in the Himalayas (photo instance.
right). A native of Gujarat State,
he was one of the few prominent On Politicians and Religion
religious figures to join peace ef- Politicians should not use reli-
forts in Rajkot, Ahmedabad and gion, but should be guided by
Mehsana in the midst of the riots. the basics of religion, which are
He spoke his mind on the events truth, love and nonviolence.

remain locked in ignorance, we will resent that and retali- malayas and into India for help. Even today in this April 14, 2002, interview Gandhi had truth on his side,
ate against the person who plays our karma back to us, and he approaches the Chinese with care and with the Hindustan Times. which is why he was successful.
the cycle will repeat itself again and again and again. respect, though he never forgets China’s In today’s politics, truth and
Those living in the higher nature know better. Belief in armed takeover of his nation in 1957 and His View on the Riots high principles are ... [shakes his
karma and reincarnation are strong forces in a Hindu. the extermination of 1.2 million Tibetans by In the Ramayana it says “Param head].
South India’s Saint Tiruvalluvar said it so simply, “Worth- 1972. This humble being has never failed to dharam shruti bidit ahimsa,”
less are those who injure others vengefully, while those who sto- exemplify the dharma of compassion, advocating “the kind of love that is, “Ahimsa, nonviolence, is On Dharma and Religion
ically endure are like stored gold. Just as the Earth bears those you can have even for those who have done you harm.” He once the prime dharma, or religion.” Dharma is truth, compassion,
who dig into her, it is best to bear with those who despise us” wrote: “My enemy is my best friend and my best teacher, because In any place, on any account, vi- love, nonviolence and seeing to
(Tirukural 155, 151). he gives me the opportunity to learn from adversity.” olence in the name of religion is the welfare of others. These are
Nevertheless, we see society tearing itself apart through If there were anyone who could justifiably lash out in a vindic- not good. Even at the time of a all aspects of dharma. Wherev-
retaliation. Countries divide and retaliate. Political parties retaliate. tive way, it would be the Dalai Lama; but he has chosen a higher previous riot in Gujarat, I had er these are, there is dharma.
Vindictive law cases are professionally handled retaliation. To re- path. We listened to him appeal for Tibetan autonomy over the said, “What divides is not reli- You do not need labels.
taliate means to pay back injury with injury, to return like for like, years at international conferences in Oxford, Moscow, Rio de gion, what joins is religion.”

h a r i o h m pat e l
evil for evil, an eye for an eye, a tooth for a tooth. It seems to be a Janeiro and Chicago, where he never deviated from his posture of Dwelling on the past can only On Bringing Peace
part of humankind, though it is a negative part of humankind. It love, trust and compassion, with full confidence that the divine cause pain. Dwelling on the fu- In my view, whatever events
does not have to prevail. It is not spiritual. We would say it is de- law will finally manifest a righteous outcome, an agreeable solu- ture causes anxiety. It is in the have happened, they should
monic. We would say it is asuric. We would say it is unnecessary tion. He also acknowledged that this persecution is a karma that present that all should come to- stop, and we should build a
behavior, unacceptable behavior, a wrong use of willpower. People his own people set in motion in the past. He is setting a noble pat- gether to form a bridge of love. bridge of love and trust in each
who have a lot of will can, if they wish, retaliate very, very well. tern in the international arena, where spiritual people can forge, Patriot: Morari Bapu raises the Indian flag at Lake Manasarovar other. People should go to the
They can ruin another person. But remember, the force will come and are forging, new principles for a global dharma. On Religion and Violence victims. The Ramayama talks of
back on them three times stronger than they gave it out, because Belief in karma, reincarnation and the existence of an all-perva- These things are done by people who have On the Name of Lord Rama love of all towards one another. That is the
their strong willpower will bring it back with vigor. This is the law. sive Divinity throughout the universe creates an attitude of rever- not done satsang, joined in religious gather- In the Bhagavad Gita it says, “The way an kind of atmosphere we should create and in
The wise person chooses his actions according to dharma, which ence, benevolence and compassion for all beings. The Hindu or ings. Those who have done satsang in the individual worships me that is the way he the true sense build a kingdom like that of
is quite specific as to how we must behave. Those who connive to Buddhist who is consciously aware within his soul knows that he is true sense—whatever their religion—cannot understands me.” Rama is like a mirror. You Lord Rama’s, a kingdom of love.
retaliate after a misunderstanding comes up should know they are the time traveller and may incarnate, take a body of flesh, in the do this. There are those who take the cover can be influenced by Him. But you can also
carving a destiny of unhappiness for themselves by digging a pit of society he most opposed in order to equalize his hates and fears of religion to commit irreligious acts. You see your reflection in Him. On the Rights of the Majority
remorse, self-condemnation and depression. They will fall into it in into a greater understanding which would result in the release of cannot call that religion. Dharma is not Dharma is not a matter of competition, but
the far-off future. ignorance. The knowledgeable Hindu is well aware of all these something to wear. It is your skin and your On the Ram Temple in Ayodhya faith. The results of competition are not
Some might ask, “Does nonretaliation mean that one should not possibilities. The mystery is no mystery to the mystic. Ahimsa is nature. It is a matter of faith for hundreds of mil- good.
protect himself, his family, his community?” We are talking about certainly not cowardice; it is wisdom. And wisdom is the cumula- lions of people, which is why I believe that
revenge, not self-defense. To oppose the actions of an intruder to tive knowledge of the existing divine laws of reincarnation, karma, On His Peace Marches if understanding people come together and On Punishing the Guilty
one’s home or community at the time of the intrusion is very dif- dharma and the all-pervasiveness and sacredness of things, blend- I found everyone wishing for peace. I felt I talk, a solution can be found. I feel if there is rubbish on the floor, one
ferent from tracking him down later and vandalizing his home in ed together within the psyche, the very soul, of the Hindu. did what I had to do by going to the people. should [sweeps his foot] remove it. But one
retaliation. We cannot hurt another without getting hurt back in The above article is excerpted from Merging with Siva, by Sat- I took the message of Rama, which is that On the Location of Rama’s Birthplace should also forgive it. Whatever evils or evil-
the future through some other way, generally through other people guru Sivaya Subramuniyaswami. we should make a bridge. And only then can Ayodhya is there, the Saryu river is there [as producing elements are there in society
we proceed to initiate kalyan, welfare. mentioned in the Ramayana]. So the Lord’s should be removed and then forgiven.

32 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 33
PROFILE his wife Sita, his half-brother Lakshmana Dasharatha has grown old, he prepares to ly to the service of Rama. After the con-
and his devotee Hanuman, who is regarded anoint Rama as his successor when his wife quest, Rama, a worshiper of Lord Siva, in-

Jai Shri Ram!

as a God in His own right. Kaikeyi demands that her son Bharata be stalls a Sivalingam icon at Rameswaram,
The well-known story of Lord Rama can placed on the throne and Rama be exiled to South India, in gratitude for his victory. But
be summarize as follows. He was born to the forest for fourteen years. before returning north, Rama requires Sita
King Dasharatha of Ayodhya along with During the exile, Sita is kidnapped by Ra- to prove her chastity in a trial by fire. When
three younger half-brothers, Lakshmana, vana, the king of Sri Lanka. Eventually the fire refuses to burn her, they depart in
Bharata and Shatrughna, sons of the other Rama rescues her and conquers Ravana triumph to Ayodhya, arriving on the day
wives of the king. As a young man, Rama with the help of an army of monkeys and now celebrated as Deepavali.
A short introduction to Lord Rama and the plan for His Ayodhya temple wins the hand of Sita, daughter of King bears. During these adventures, Hanuman, Unfortunately, the trials are not over for
Janaka, in an archery contest. As King the monkey God, offers himself permanent- Sita, as doubts are again raised about her
chastity while in Ravana’s custody. This time
amanand sagar’s tv epic, the Thousands of people, including many of
TIMELINE she is sent into exile, even though pregnant.
the 54 victims of the February 28 train
Ramayana, brought the whole of CHINA inferno, have been visitng the holy town She gives birth in the forest to sons Lava and

AN
India to a halt week after week in -4300 bce: Traditional date for Kusha. Unable to end the doubts, she prays

ST
of Ayodhya to support plans to build a
NE

KI
New PAL temple on the site of Lord Rama's birth.

PA
the mid-1980s. It was not surpris- Delhi Ayodhya
time of Lord Rama, whose life, to be returned to Mother Earth and disap-
ing, for the story of Lord Rama has predating the Mahabharata, is pears. Shortly thereafter Rama leaves his
enthralled Hindus for thousands of years, Godhra recorded in Valmiki’s Ramayana. body. Sage Valmiki composes the Ramaya-
Train fire
ever since the 24,000-couplet saga was com- Proposed 900 ce: Kamban composes Tamil na for the benefit of Rama’s sons, who then
posed 6,000 years ago by Sage Valmiki for Gujarat INDIA Bay of Hindu Temple version of Ramayana recite it across India.
Bengal
Rama’s sons, Lava and Kusha. “The epic 1528: Temple marking birthplace While it is India’s favorite epic, the Ra-
poem enjoys immense popularity in India,” of Lord Rama in Ayodhya is de- mayana has been a target of harsh criticism,
states the Students’ Brittanica India, “where SRI LANKA stroyed by Muslim army and the especially in the treatment of Sita. “What
1000 km
its recitation is considered an act of great Babri Masjid is built upon its kind of man,” demand some modern Hindu
merit. Many of its translations into the ver- foundation. women, “exiles his wife after she’s already
nacular languages are themselves works of 1600: Tulsidas composes Ram- proved her chastity in a trial by fire?” It is
great literary merit, including the Tamil charitmanas (story of Rama) in not an easily answered question, though
version of Kampan, the Bengali version of Ayodhya. commentators on the text have tried. Some
Krittibas and the Hindi version, Ramcharit- 1853: First recorded incidents of portions of the Dalit (or untouchable) com-
manas, of Tulsidas.” In countries of the dias- religious violence in Ayodhya. munity, don’t like the parts about the mon-
pora, such as Trinidad, it is the Ramayana 1859: British rulers allow both keys and bears. They consider these a dis-
that is the sacred text of first choice. The Babri Lord Rama was Hindus and Muslims to use site. torted and demeaning portrayal of their
born in Ayodhya
Ramayana is an itihasa, or history, a part of Masjid 6,300 years ago 1949: Government proclaims site own tribal ancestors. At the same time, one
Hinduism’s secondary scriptures or smriti, Area raised as disputed and locks gates. way that India’s tribes are being urged to re-
to the ground
which compliment the primary scriptures by Hindus in 1992 1984: Hindus make plans to build late better to mainstream Hinduism is to
or sruti, the Vedas and Agamas. In 1528, a
new temple on site. teach them that Rama lived among them.
It’s easy to see why the story of Lord Muslim army 1992: The masjid is destroyed by The Ramayana, ever immensely popular,
Rama is so appealing—it’s exciting, enter- destroyed the Hindu militants. is used to teach many aspects of Hinduism,

reuters
temple marking the
taining and instructive all at once. It lends it- birthplace of Lord 2001: Efforts by Hindus to build especially the virtues of a loyal son, the ded-
self to the wonderful dramatic presentation Rama and built Babri temple are increased, exacerbat- ication of the devoted brother and the dev-
Masjid on its site.
known as katha. A skilled exponent such as ing tensions with Muslims. otion of Hanuman toward His Lord. Rama’s
Morari Bapu [see page 33] can keep audi- reign is that of the ideal king; Rama and
ences numbering in the tens of thousands Sita’s marriage is the ideal union. The text is
spellbound night after night for days on end also an informative discourse on ancient In-
with vivid storytelling, soul-rousing devo- dia, its people, customs and government.
tional songs and instructive and inspiring Many Hindus say, “Ram, Ram” when greet-
commentary on the story. Swami Viveka- ing a friend, chant, “Ram Naam Satya Hai”
nanda said Lord Rama is “the embodiment (“Ram’s Name is Truth”) at the time of
of truth, of morality, the ideal son, the ideal death. The story of Lord Rama’s life,
husband, and above all, the ideal king.” Ramlila, is performed at hundreds of thou-
There are only slightly more temples to Lord sands of venues around India each year in
Krishna in India than to Rama. September/October. The Ramayana is read
Lord Rama, born approximately 6,300 to a pregnant woman in her fourth month,
years ago, is the seventh incarnation of Lord when the heart of the fetus is being formed,
Vishnu, who is born among men when His so that its heart inculcates Rama’ virtues.
divine presence is required to restore bal- a f p / d e s h a k a lya n c h o w d h u r y The question on the minds of many Indians
ance to the universe. Vishnu returned again today is, “If Lord Rama were our king now,
as Lord Krishna in the third millennium how would He rule India?” ∏π
bce, and as Lord Buddha in the first millen-
nium bce. Rama is one of the most widely Rebuilding Ram’s temple: Ramchandra
worshiped of Hindu Deities, with thousands Paramhans (right), leader of a project to re-
of temples in India and more than a hundred build the Ramjanmabhoomi temple, watches
in Nepal—most notably at Janakpur, birth- Divine guest: Lord Rama is greeted by as a stone carver completes fine detailed
s. rajam

place of Sita. His icon in a temple is typical- brahmins with a traditional washing of work on one of the temple’s sandstone pillars
ly standing, with an arrow in his right hand His feet as Sita looks on at a workshop in Ayodhya. Additional stone
and a bow in his left, and accompanied by work is being done at other sites in India.

34 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 35
COMMENTARY
The Wrong Way
India and Hinduism will never “solve” the
problem of minorities through violence
BY A RU N G A N DH I
n our obscurantist zeal we focus on a crisis with-
out going into the cause and inevitably reach wrong conclu-
sions. If a doctor diagnosed a patient from superficial symp-
toms, he/she may cure the boil, but not the ailment. Hindus
look today at what happened in India and blame the Muslims for
the riots. But the fact is that for several months, if not years, Hin- because Muslims and Christians are killing us but because they
dus have been fanning the flames of dissension and communalism
in the country. In this volatile atmosphere, when kar sevaks re-
turning from Ayodhya taunted Muslim ven-
dors at Dahod railway station, pulled their
beards and ransacked their stalls, they ig-
nited a conflagration that even they could
not control. This senseless and aggressive
act was repeated by the kar sevaks at
Godhra station where a senior Muslim ven-
dor was physically attacked.
In my opinion, neither the Vishwa Hindu
Parishad nor the RSS is really interested in
rebuilding the temple in Ayodhya. The is-
sue has been used for political gimmickry.
If rebuilding the temple was all that impor-
tant, the Hindus and Muslims of Ayodhya
would have eagerly cooperated so that they,
h i n d u i s m t o d ay
too, could rebuild their economy and begin
to live a normal life. Instead, Ayodhya be-
came the nexus which the Bharatiya Janata
Party and its allies sought to exploit the
Hindu vote so that a Hindu government
could be installed in New Delhi, just as the Torch bearer: Arun Gandhi, grandson of
Congress Party exploited the Muslim and Mahatma Gandhi, at Kauai Aadheenam
Harijan votes while they were in power.
The BJP dropped the temple issue, just as the Congress dropped Rahim Nagar,” where Hindus and Muslims live in peace and har-
the Muslim and Harijan issues after each election. Both the Con-
gress and the BJP revisit their pet issues only when they see the
need for the Indian community to be divided. This is what Gan-
dhiji condemned as “Politics without Principles,” while the British
called it “Divide and Rule.”
It is now convenient for all to blame Gandhiji for the ills of their dom and sensitivity than the so-called educated and advanced.
own misdeeds. Gandhiji did not want the partition of India, but
the Congress Party was so eager to get into positions of power that
they ignored Gandhiji’s warnings and negotiated with the British
to divide the country. The ensuing holocaust was shrugged off as
the price for independence. But Gandhiji cared for the lives of
people, because he did not see them as Hindus or Muslims but as
human beings. At the crucial period in the independence move-
ment, and at other times, the RSS vitiated the communal atmos-
phere in the country by demanding a Hindu India. They
exacerbated the insecurity that the Muslim minority felt. No one
except Gandhiji recognized the fact then, and no one does even
now, that India is a multi-religious society, and that it can live in
36 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
peace only if we respect each other. Re-
spect can never come from fear. It can only
come from love and understanding and
compassion, the cardinal principles on
which Hinduism is built.
There are more than 120 million Muslims
in India today, not to mention the Christians
and Buddhists and scores of other religious
groups. To create a Hindu India, we have
the option of throwing all of them out of the
country, which is not practical because it is
impossible to achieve. Besides, what if other
countries throw Hindus out in retaliation, as
they did in Uganda? The other option,
equally absurd, is to kill all non-Hindus and
face the opprobrium of the world. I propose we consider the civi-
lized Gandhian option of learning to respect each other and co-
exist in peace and harmony.
If one can accept the ridiculous notion that the very survival of
Hinduism is at stake, then we must understand this threat is not
are converting and offering respectability to 150 million Harijans
whom we continue to oppress and exploit. If we refuse to clean up
our house, then we are responsible for the
dirt and disease, not others.
No one, not even Gandhiji, ever advised
Hindus to be meek and submissive in the
face of real injustice. Gandhiji always stood
up for injustice anywhere and willingly
suffered the consequences. What Gandhiji
tried to teach the world is to look for solu-
tions, not for revenge. Solutions can be
found only when we refuse to succumb to
anger. When angry, we are not in control of
our minds, and that means we have no con-
trol over our actions. This attitude creates a
vicious atmosphere and makes a viable
solution impossible. It is only when we learn
to channel anger as we channel electricity,
with respect and intelligence, that we will
be able to use the energy for humanity’s
good rather than its destruction.
It is interesting that in the very city of
Ahmedabad, where such inhuman atrocities
were committed in the name of Lord Rama,
there is a sprawling slum called “Ram-
mony, even as the rest of the city burned. When interviewed by the
New York Times, residents—both Hindu and Muslim—said the
common bond of poverty gave rise to a brotherhood among them
that will never be destroyed by politics. There are times when the
most ignorant and the most challenged among us show greater wis-
Hinduism has survived the ravages of thousands of years in spite
of its own inherent weaknesses. Hinduism has also attracted many
invasions over the centuries because of its belief in peace and non-
violence. It has survived because it is so tolerant, inclusive, accept-
ing and forgiving. It will survive the modern madness of
blood-thirsty protectors who are as ignorant of their religious be-
liefs as they are of their values. May God have mercy on human
exploiters.
Arun Gandhi, 68, is the grandson of Mahatma Gandhi. He and
his wife Sunanda founded the M. K. Gandhi Institute for Nonvio-
lence (www.gandhiinstitute.org) in 1991. E-mail: gandhi@cbu.edu.
COMMENTARY
Godhra in Perspective
Hindus and Muslims should do serious soul-
searching as we work together to find peace
B Y S W A M I V E D A B H A R AT I
ny individual experience is a ripple in the stream
of karma; any event is a wave in the sea of history. No
event, nor its causes and consequences, can be studied in
isolation from what has transpired in a thousand years
and what is to come as a chain of consequences in the
next thousand years. The Godhra event has to be seen in the per-
spective of history. For this, first the Hindus
need to follow the tradition of self-examina-
tion: kim aham paapam akaravam, “What
transgressions did I commit; where did I fail?”
Only through such self-examination can we
purify ourselves and become spiritually
strong. Second, the Muslims need to similarly
do the same degree of self-examination.
The Hindu self-examination has to extend
to long-term history, as well as short-term
events. In the long term, is it not true that, in
spite of our present demand, the Muslims
should identify with the history of India, [but
that] whenever they have attempted to do so,
they have not been accepted within Hindu
society? Malik Mohammad Jayasi can create a
“Hindu” epic, Padmavat, based on the mysti-
cal kundalini experience in the 14th century,
and so many of our contemporary Muslim
communities, such as the Mevs, continue with
amit kumar
the dance dramas based on Mahabharata. Yet
they will always remain mlecchas [outsiders]
in Hindu eyes. How many Hindus recognize
that had it not been for the translations by
Dara Shikoh [the tolerant son of Mogul em- Swami Veda Bharati at the Kumbha
peror Shah Jahan], the Upanishads may never Mela, Allahabad, 2001
have reached the West. Since the Muslim
experience tells them that no matter what they do to identify with
the history and traditions of India, without infringing on the tenets on building the temple at exactly the same spot where a disputed
of their religion they are not likely to be accepted, then they might structure stood.” Perhaps the Muslims will join in the kar seva,
as well continue to identify with the Muslim ummah, their own
trans-national universal community.
In the short term, is it true, as is alleged, that the devotees of
Rama passing through Godhra on the way back from devotional
service at Ayodhya taunted and threatened fellow Muslim passen-
gers for days and weeks before the horrible attack took place? We
Hindus must look into this.
Muslim self-examination also needs to be both short term and
long term. In the long term, while they extol the greatness of Ak-
bar, how many actually condemn the narrowminded cruelties, for
example, the zaziya tax on non-Muslims, of the Aurangzebs [a
brutal Moghul emperor who obtained his throne by murdering his
older brother, Dara Shikoh] among them? How many dare side
with Dara Shikoh in his tolerance? How many are actually willing
to say that the massacres of Hindus and the
desecrations of their temples on a vast scale,
the destruction of the universities including
at Nalanda, and similar other cultural cata-
strophes visited upon India over a period of
a thousand years did actually happen, and
that these were barbarous acts committed
by those who brought Islam into the coun-
try by force? Leave alone India, how many
Muslim leaders in the world community
today are willing to say that the destruction
of Zoroastrian traditions by the burning of
their literature and destruction of their tem-
ples in Iran should not be regarded as a
glorious act on the part of the Muslim con-
querors of that land?
In the short term, the more enlightened among the Muslims do
need to come out openly and state that many of their coreligionists
do lack in their loyalty to India. This writer runs a school for ex-
leper children and other indigents in a poor area. The children of
all religions are given help and guidance without distinction. One
day a teacher, while quizzing the class, asked,
“What is the name of our country?” Three
Muslim children replied “Pakistan.” Until such
attitudes are purged from the Muslim psyche,
the Hindus, who have felt aggrieved and cru-
elly persecuted for a thousand years, will find
it difficult to abandon their irrational general-
ization of all Muslims as being enemies of
Hindus or traitors to India.
Perhaps the more enlightened, the pious
and the scholarly among both communities
need to sit down together, outside the influ-
ence of politicians, and help each other con-
duct a self-examination. Let the Hindus
openly admit that their narrowmindedness
and the hatred of the so-called mlecchas and
the unclean people is to be rejected as much
as the other party’s hatred of the kaffir [non-
Muslim, infidel].
If the Pope in the Vatican can apologize for
the persecution unjustly visited upon the Jews,
why is it that leading figures among the Mus-
lims cannot say that the destruction of Hindu
temples by invaders from other countries was
entirely wrong and, alongside that candid ad-
mission, offer a collective apology for the deep
historical hurt. Perhaps then the Hindus will
also respond by saying, “Alright, then, let it be; we shall not insist
selfless service, and help build a temple nearby. There are many
examples of such mutual cooperation in the past, and in the pre-
sent as well, and that is what can give us hope.
What is needed is pulling out of rigid mindsets and exploring
some new courageous ways. Otherwise both communities are
doomed to another thousand years of strife, holding back the
progress of India. The direction of the waves of history can be
changed with some practical application of some ancient wisdom
imparted and shared by the wise among the two communities.
Swami Veda Bharati is a direct disciple of the late Swami Rama
and is the current Spiritual Director and Preceptor of Sadhana
Mandir in Rishikesh. He has been teaching for 53 years and offi-
cially received sannyas initiation in 1992.
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 37

SCIENCE
An Inventor
For the People
Anil Rajvanshi wields earthy
technology in rural India
c o u r t e s y a n i l r a j va n s h i
By Tirtho Banerjee, India
nil rajvanshi goes out of his
way to make out-of-the-ordinary
things. He was the first to use
space-shuttle technology on lan-
terns. He was the first Asian to ex-
tract ethanol from sweet sorghum using a
solar distillation plant, a feat so innovative
that the US National Academy of Science
took notice. He pioneered a solar-powered
desalination plant and developed India’s first
battery-operated cycle rickshaw for trans-
porting people or goods. In 2001, he was the
first agricultural scientist to receive the
prestigious Jamnalal Bajaj International
Award for his contributions to science and
technology in rural development.
Rajvanshi graduated from IIT, Kanpur, in
1974. Then, with a government scholarship,
he went to the US for a PhD in solar energy.
He taught at the University of Florida where
he met his wife Nandini. Both crystal clear
about what they wanted to do, they returned
38 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
to India in 1981, despite repeated pleas from
their American colleagues to stay in the US.
“I believe in the Indian philosophy firmly,”
said Rajvanshi. “So does my wife. And for
seven years after our marriage, while we
were in the US, we refrained from having a
child because we did not want our child to
grow up in that atmosphere. I came back to
India because I wanted to help improve the
lives of the people in my homeland with my
knowledge.”
He set up shop in Phaltan, near Pune, at
the Nimbkar Agricultural Research Institute
(NARI), which was supervised by his fa-
ther-in-law. It wasn’t long before he tackled a
nasty problem that everyone lived with: vil-
lagers, not privy to electricity, had just
kerosene lanterns of poor quality. Anil ex-
plains, “The wick of the lantern burnt,
charred and was inefficient. I changed the
wick and coated it with thermoluminescent
salts which glow when they get hot. I found
silica cloth most suited for the lantern and
It’s so simple: A brilliant man
with a low-tech touch dedicated to
improving village life
used special glass to reduce the
chances of explosion and to bright-
en the light.” He called it a Noorie
lantern (after his eldest daughter).
It gave six to seven times more light
than the common hurricane lamp.
Posted by Anil on the internet, the
Noorie attracted numerous clients
from as far as Sussex and the US. Watering: This solar still uses the Sun’s heat
For those outside India, lamps sell to collect water from arid soil for irrigation
for us$25 plus shipping.
Rajvanshi didn’t stop there. He heated using solar energy. Voila, the steam
also invented a home-brewed re- condenses into dew and is collected: a per-
placement for that sooty kerosene— fect system for the desert regions of India.
ethanol alcohol distilled from sweet For the last three years, Rajvanshi has
sorghum using solar energy. His been revolutionizing India’s omnipresent cy-
small plant produces 13.2 gallons of cle rickshaw. He has developed three ver-
ethanol each day. Sorghum is a sions. First is an improved pedal cycle that is
common, versatile crop that here so efficient that a rickshaw driver can carry
p h o t o s : c o u r t e s y r a j va n s h i
provides grain and sugars for eating two passengers on a six to ten percent slope
and for fuel. Presently the Nimbkar quite easily. It is designed so that the driver
Institute has around 25 sorghum
varieties. Their sweet sorghum hy-
brid, “Madhura,” named after Raj-
also has enough space to sleep comfortably.
Model two is a motor-assisted cart that can
carry loads at speeds of six to
vanshi’s second daughter, has been nine miles per hour. The last
tested in Thailand, Zimbabwe and and most innovative version,
Southern France. The syrup from called elecsha, or electric rick-
sweet sorghum has turned out to be shaw, runs on batteries, has a
a hit in Pune and Mumbai. five-speed gear system, back-
Techno-shaws: Gears allow both to go faster and up steeper slopes; right one has a motor
Rajvanshi also developed a sim- wheel braking, more conve-
ple, solar-charged, safflower petal nient seating arrangement
collector, carried on the collector’s and better dynamics than In-
back, that radically speeds up the dia’s current rickshaws. All
picking process. The petals and three are efficient, economic
flowers are used to make an herbal and—most importantly—
tea which is sold in Pune. belch no smoke and make
With his influx of genius, NARI little noise. Five of Anil’s
has undergone major changes. Raj- rickshaws are being run at
vanshi’s magic touch can be seen the University of Pune as
everywhere in landmark techniques for re- a practical demonstra-
newable energy and agricultural research. tion arousing great in-
Among his most significant innovations is a terest. A company in
device for extracting water for plants in arid Pune has agreed to mass
wastelands. “We use the heat of solar radia- produce them.
tion to free the water bound in the dry soil “I have been tremen-
and use it for irrigation. The method is sim- dously influenced by the
ple. Dig a pit about 24 inches deep. Cover it great spiritual traditions of
with a solar-water evaporation still with re- Vedanta,” said Rajvanshi in Noorie lantern:
flecting sides and a sloping glass roof. The an interview with Hin- Safer, brighter
water evaporates and condenses into duism Today. “Personally, and more effi-
droplets on the glass roof and collects in a three great personalities cient
bottle or cup attached to the sloping roof.” have influenced me: Patan-
The water is then fed to the plants right next jali, Ramakrishna and Vivekananda. I con-
to the water collector. His collector produces sider the ancient Indian philosophical
about 1.25 cups (300 ml) of water a day— thought as a great contribution to mankind.
enough for four plants to get started. Once The great thoughts of mankind are universal
plants are established, the still is moved to in nature and are not bound by caste, creed
another location to start new plants. Each or nationality. They are a celebration for
solar still costs less than $12 to build. mankind.” ∏π
What else? Solar desalination. Anil’s sys- nimbkar agricultural research institute (nari),
phaltan-lonand road, tambmal, p.o. box 44, phaltan
tem uses wind turbines to pump cold seawa- 415523, maharashtra, india. phone: 91-2166-22396.
ter ashore in plastic pipes. The water is then Petal vacuum: This solar-charged safflower petal collector makes quick work of harvesting fax: 91-2166-21328. e-mail: anilrajvanshi@vsnl.com.
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 39
INSIGHT
Medical
Ethics
indu medicine, known as ayurveda or the
“science of life,” has a highly developed system
of practical ethics derived from the Hindu prin-
ciples of nonhurtfulness, the sanctity of all life,
the existence of the soul separate from the body
and a willingness to accept life’s circumstances as defined
by one’s karma and dharma. In 1999, Hinduism Today was approached by the
Texas Medical Association to help them revise and expand a book on medical is-
sues called Faith of Our Patients. When it was first published in 1978, the book-
let dealt with the Catholic, Protestant and Jewish views of 14 “problem areas”
most frequently encountered by physicians, including autopsy, abortion, artificial
insemination, prolongation of life and organ transplants. They had recently ex-
panded their list to 34 areas and wanted to include the views of Hinduism and
Buddhism to accommodate increased religious diversity among their patients.
To respond to their request, Hinduism Today enlisted the help of Swami Bua
of New York (healthy today at age 115); Swami Satchidananda of the Integral
Yoga Institute; Swami Ranganathananda, president of the Ramakrishna Mission;
Swami Chidananda Saraswati (Muniji); Swami Omkarananda; Swami Pragya-
nand; Swami Tejomayananda of Chinmaya Mission; Satguru Sivaya Subramuni-
yaswami, founder of Hinduism Today and his successor, Satguru Bodhinatha
Veylanswami. We also consulted with Dr. Virendra Sodhi, a gifted ayurvedic and
allopathic doctor in Washington, and Cromwell Crawford of the University of
Hawaii, an Indian-born specialist in Hindu medical ethics. The assembled re-
sponses below represent the broad consensus of this group, with occasional dif-
fering opinions, though the precise wording has been crafted by Hinduism To-
day. It remains a work in progress, to be updated as required.
Fortunately, as pointed out by Professor Crawford, the ancient codifiers of
ayurveda, Sushruta and Charaka, carefully considered and documented the
ethics of their profession and its various medical procedures. They did so with-
in the context of a Hindu view of man, which, as Swami Ranganathanananda put
it, “is that his essential, real nature is the atman or Self, which is immortal, self-
luminous, the source of all power, joy and glory. Everything that helps in the
manifestation of the divinity of the soul is beneficial and moral, and everything
that obstructs this inner unfoldment is harmful and immoral.” With this over-
arching principle in mind, it was the aim of the ayurvedic physician to preserve
the well-being of the community through maintaining health and removing the
threats to life of humans and nonhumans. The ancient healers held that patho-
genesis, the development of disease, is not caused randomly or simplistically by
a. manivel
external agents through infection or injury. Rather, the development of any dis-
ease is also an expression of karma: the results of an individual’s past actions. It
is hoped that this compilation of Hindu medical ethics will provide a spiritual
view of the medical concerns faced by all Hindus, one that will balance the pre-
vailing humanistic view by presenting a traditional Hindu perspective from
which to evaluate these important matters of life, death and the beyond.
40 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
Leaving the physical body: Devas,
or inner plane beings, greet a soul
after death. For Hindus, the ideal
death is a conscious transition
surrounded by spiritual images,
sacred songs and a loving family.
End-of-Life Issues
Hindus regard death as a most exalted human experience, the mi-
gration of the soul from one dimension of consciousness to another,
a transition we have all experienced many times. Death is not to be
feared, neither unnecessarily accelerated nor relentlessly delayed.
In considering the following end-of-life issues the Hindu seeks to
preserve the natural timing of death, while humanely comforting
and being present for the patient in a spiritual environment.
Preparation for Death
“With our strong conviction that all our actions in the present life
will be the cause for the effects in our future life,” says Swami Bua,
“a wise Hindu facing death goes into introspection of all his deeds
during the present life and sincerely tries to make amends for the
wrong deeds. Wherever it is beyond correction, he repents and
wholeheartedly prays for forgiveness in the form of chanting
mantras. He plans to visit holy places and temples, health permit-
ting. When and if he becomes immobile due to physical conditions,
and the indications are that he is nearing his end, his children as-
semble around him and give him holy water from the Ganges. They
sing bhajanas, holy songs, and chant mantras, often in a 24-hour-a-
day vigil.” Satguru Sivaya Subramuniyaswami wrote, “Blessed with
the knowledge of impending transition, we settle affairs and take
refuge in japa, worship, scripture and yoga—seeking the highest re-
alizations as we consciously, joyously release the world. Our soul
never dies; only the physical body dies. We simply step out of the
physical body and are in our astral body, going on in the mind as
usual. For Hindus, death is nobly referred to as mahaprasthana, ‘the
great journey.’ The awareness, will, memory and intelligence which
we think of as ourselves continue to exist in the soul body. We ap-
proach death as a sadhana, as a spiritual opportunity. To leave the
body in the right frame of mind, in the right consciousness, through
the highest possible chakra, is a key to spiritual progress.”
Pain Control
Hindus regard pain management as an important duty of care-
takers. “If an individual opts to undergo the pains, he or she should
be left alone,” Swami Bua noted. “Otherwise, it is the duty of the
people around to help reduce his suffering. If a person is relieved of
pain, his thoughts become sublime with gratitude and the feelings
of amity, affection and love. Nobody should be allowed to die with
the feelings of bitterness, feelings of wanting or feelings of unful-
filled duties. We should do everything possible to keep the dying
person comfortable till his end, which is determined by Him.” Opi-
ates and other drugs have been used for this purpose in Hindu med-
icine for thousands of years, according to Dr. Sodhi. However, he
explains, “They try not to administer so much pain-killer as to alter
or lose consciousness.” Excessive pain-killers can dull awareness and
inhibit the conscious transition that is the Hindu ideal.
Prolongation of Life
Ayurveda classifies disease as either sadhya, those that can be ef-
fectively treated and cured, or asadhya, those that cannot. It further
classifies untreatable diseases as those which can be managed for an
acceptable quality of life, such as diabetes, and those which cannot,
such as terminal cancer. If treatment cannot provide the patient a
quality life, then it is considered better to give no treatment beyond
palliative measures.
The “Right to Die”
It is the law in many parts of America that a hospital must do every-
thing possible to keep a patient alive as long as possible, no matter
what his state of consciousness, or the prognosis for a useful exis-
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 41
 tence. If the patient’s financial resources are exhausted, then the
state must pay. To avoid being kept alive against his own wishes, he
must make a “living will” in advance, to specify under what condi-
tions he declines further treatment, and assign a person to make
that decision for him if he cannot. A living will can preserve the re-
sources of a family, avoiding costly and ineffective heroic treatment.
Hindus accept the natural timing of life and of death, and do not
strain to gain a few months of struggle-filled life at great effort and
expense.
Do-Not-Resuscitate Orders
Part of a living will deals with “Do-not-resuscitate” orders. These
instructions tell the doctors when they should not use cardiopul-
monary resuscitation (CPR) or other measures to revive a person if
his heart or breathing has stopped. Again, the decision centers
around the likely quality of a life so revived. A drowning or heart-at-
tack victim may, after resuscitation, go on to a full recovery. But for
terminally ill patients, resuscitation may only delay the inevitable,
prolong the suffering and interfere with the natural timing of death.
Sivaya Subramuniysawami (Gurudeva) noted, “To make heroic med-
ical attempts that interfere with the process of the patient’s depar-
ture is a grave responsibility, similar to not letting a traveler board a
plane flight he has a reservation for, to keep him stranded in the air-
port with a profusion of tears and useless conversation. To prolong
life in the debilitated physical body past the point that the natural
will of the person has sustained is to incarcerate, to jail, to place that
person in prison. The prison is the hospital. The guards are the life-
support machines and the tranquilizing drugs.”
dinodia/r.p. valia
Suicide
Hindus believe that life is sacred—God’s grace—and therefore it is
not ours to end. Suicide only postpones and intensifies the karma
one seeks escape from, requiring several lives to return to the evolu-
tionary point that existed at the moment of suicide, thus it is a spir-
itual step backwards. In cases of terminal illness, under strict com-
munity regulation, tradition does allow prayopavesha, self-willed
religious death by fasting, as stated above. Gurudeva taught, “The
Vedic rishis gave the anguished embodied soul a way to systemati-
cally, nobly and acceptably, even to loved ones, release itself from
embodiment through fasting. The person making such a decision
declares it publicly, which allows for community regulation and dis-
tinguishes the act from suicide committed privately in traumatic
emotional states of anguish and despair. Ancient lawgivers cited var-
ious stipulations for prayopavesha: inability to perform normal bod-
ily purification; death appears imminent, or the condition is so bad
that life’s pleasures are nil. The gradual nature of prayopavesha is
the key factor in distinguishing it from sudden suicide, for it allows
time for the individual to settle all differences with others, to ponder
life and draw close to God.” It also gives the person time to reflect
and reconsider his decision.
Definition of Death
“When the physical body dies, this automatically severs the silver
cord that connects the astral and physical bodies,” Gurudeva ex-
plained in Merging with Siva. Metaphysically, this is the point of
death. Physically, death can be defined as the cessation of breath,
heartbeat and brainwave activity, in that order. Even then, it may be
possible to revive a person, and the patient may report a “near-death

At the end of life: (clockwise from top left) A man’s heart and breathing has stopped—
doctors administer CPR in hopes of reviving him; too often these days, huge amounts
of drugs are given to patients before they die; as this grandfather grows old, his daugh-
ter takes good care of him at home rather than placing him in a nursing home
a. manivelu
Removal of Life Support
A critical and closely related issue any living will should address is
the removal of life support. Modern machines can keep patients
alive when they are unable to breathe or take nourishment, and
when organs cease to function, including the heart. Life-support pa-
tients may be in near-normal consciousness, semi-conscious, co-
matose or “brain dead,” with no brain wave activity at all. Even
common kidney dialysis machines and ventilators qualify as “life
support,” for if turned off patients would die. A much discussed is-
sue is whether turning off a life support machine is “killing” the pa-
tient or “letting him die.” The issue is further complicated by rapid-
ly advancing technology whereby ever more seriously ill or injured
patients can be kept alive.
In Dr. Sodhi’s opinion, removal of life support would be justified
in a case where there is no brain-wave activity, for “according to
ayurveda, that person is dead. Sustaining his condition is more like
the torture of the soul, and ayurveda prohibits it.” While ancient
Hindu medicine did not anticipate many of the abilities of today’s
complex machines, it did discuss the issue of nourishment, which is
a part of any life-support system. Hindu scripture allows for the ter-
mination of food and water at the request of a terminally ill patient
who chooses a self-willed death by fasting, prayopavesha. The pa-
tient can specify in advance in his living will under what conditions
nourishment, hydration or other life support should be withheld.
Knowing his intentions would alleviate the karmic burden of the
doctors and family. The ideal, Gurudeva counseled his own devo-
tees, is to not be put on the life support machine in the first place
when there is little chance of recovery.
Assisted Suicide
Hindu philosophy does not support “assisted suicide,” deliberately
causing the death of a patient at the patient’s own request by drugs,
overdose of painkillers or other lethal means. In extreme circum-
experience” of beginning the transition to the next world but being
pulled back. Decay of the body is the definitive sign of death.
Autopsies
Autopsies are the examination of a dead body to learn the cause of
death. Hindus believe that autopsies are disturbing to the still aware
soul which has just separated from the body and should therefore be
avoided unless required by law. Similarly, embalming, which re-
places the blood with a preservative fluid, is ill-advised.
Use of the Body After Death
In ancient times, doctors around the world used dead bodies to un-
derstand anatomy and practice surgery. In India, the bodies used for
this purpose were those unclaimed by relatives or friends. Accord-
ing to Swami Bua, “In the Vedic Age, dissection and mutilation of
body were considered detrimental to the fulfillment of life. Yet, if we
consider that once the spirit leaves the body, the lifeless body has no
karmic obligations, then it may be okay.” Swami Pragyanand points
out that autopsy and dissection were practiced by Sushruta, an ear-
ly pioneer of ayurveda. Swami Tejomayananda says, “The body of
the deceased is treated with reverence. The feelings and sentiments
of the family also do not favor dissection. People have some fear that
the astral body may be hurt by these intrusions or some harm may
come to the family.” Gurudeva similarly held that what happens to
the dead physical body is disturbing to the soul, and did not advise
his devotees to donate their bodies to science.
Burial and Cremation Practices
Cremation, ideally held within 24 hours, is the traditional system of
disposing of dead bodies. It has the benefit of releasing the soul
most quickly from any lingering attachment to the earth plane.
Should it be necessary to preserve the body a few days to allow time
for distant relatives to arrive, refrigeration or use of dry ice is rec-

stances of unbearable agony where others turn to euthanasia or mer- ommended, rather than embalming. Hindus do not bury their dead,
photodisc

cy killing, Hindus know the sufferer may refuse food and water. except infant children and godly saints.

j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 43
42 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
 Matters of Birth From conception to birth: (clockwise from top) A woman undergoes
an ultrasound exam; human embryo with the umbilical cord con-
necting to the placenta; fertilized human egg, just starting to divide
Hindus consider children a gift from God, and the conception, de-
velopment and birth of a child are sacred events, honored by a cer- be resorted to, but with the husband’s sperm only. If the procedure
emony, or samskara, marking these rites of passage. Today’s medical succeeds, it may be taken as the will of the Lord for that couple. Use
technology has developed many means for conceiving children (and of seeds from the sperm banks or from any living person other than
for their disposal before birth). Hindus have a general unwillingness the husband is not proper. It will amount to bearing child outside
to interfere with nature and a special aversion to abortion, based on holy wedlock.” However, as Professor Crawford points out, the
the belief in reincarnation and the sanctity of marriage. Manu Dharma Shastra did allow a woman to conceive a child by
another man, usually her husband’s brother. Swami Bua mentions
Conception this tradition also, “The Rig Veda and Atharva Veda prescribe the
From the Hindu point of view, conception connects a soul from the procedure called niyoga to enable a childless widow or the wife of
next world to this world, and the state of mind at the moment of con- an impotent man to raise progeny with his consent. But even with
ception—including the purity and spiritual intent of both partners— this, the attitude of an average Hindu woman considers the one who
is a major factor in determining who is born into the family. has given her a child as her respectful husband.” Satguru Bodhi-
Prospective parents often offer prayers at the temples, perform spir- natha Veylanswami points out that one has to consider the likely
itual disciplines and visit saints for their advice and blessings in negative impact of artificial insemination on a marriage. The hus-
their effort to conceive a worthy child. In Western thinking, no em- band would not be the child’s true father, possibly resulting in a
phasis is placed on the state of mind of the parents at conception, weak relationship with the child and even with the wife who re-
and there is little understanding of the ways parents can affect the quired another man to conceive the child.
“quality” of the souls born to them.
In Vitro Fertilization
Birth Control Even with present-day technology, the creation of “test-tube babies,”
While revering conception as a Divine act, Hindus have little hesi- the fertilization of the egg outside the womb and its subsequent
tation to practice birth control, and there are remedies specified in placement in the womb, is expensive and unreliable. As with artifi-
ayurveda both for facilitating and preventing conception. Yes, as cial insemination, it is acceptable if the egg and sperm are from the
Swami Bua reminds us, restraint and moderation are important: husband and wife. Like other medical advances, in vitro fertilization
“Hindu scriptures explain how to beget a child. They specify the introduces unknown factors that may bring unintended conse-
days, time and methods. That means they would have known also quences, not necessarily positive or conducive to spiritual progress,
how not to beget a child! But willful control of conception by exter- which is life’s real purpose. Hindus regard the natural way of things
nal means was not advocated. The preferred control was through re- as endowed with God’s infinite intelligence and often ask, “Are hu-
straint, as wasting of life seeds was considered unhealthy and un- mans wise enough to tinker with the cosmic order of life?”
hinduism today

ethical. Birth control now is highlighted as a prime duty of every

digital stock
citizen to the society and nation. But one fears that these open dis- Abortion
cussions are licensing the society towards promiscuity, since the Hindu scripture and tradition clearly prohibit abortion, except to
weak minds take the shortest route to pleasures, however fleeting save the life of the mother. It is considered an act against rita (uni-
they may be, unmindful of consequences.” versal order) and ahimsa (noninjury). In the words of Swami
Omkarananda, “Imagine, through millions of abortions around the
Sterility Testing world, day in and day out, how many wonderful scientific and spiri-
While ostensibly harmless, sterility tests can cause serious social and tual geniuses—doctors, men of excellence of every kind, sages,
emotional difficulty if one is deemed sterile, including inability to saints, benefactors of mankind, builders of a better culture and civil-
find a spouse, cancellation of proposals and the ruin of marriages ization—are destroyed even before they can take a breath of fresh
once it is known “who is to blame” for the lack of children. “This air here on Earth!” Hindu ethics also do not justify aborting a fe-
should not be resorted to as a routine test,” says Swami Bua. “Doubt- tus because of actual or potential deformity or mental retardation,
ing the manliness of a man and femininity of a woman is degrading for each birth, normal or not, is revered as having a divine purpose
them. What will happen to those who fail the test? Will anybody to be understood, not manipulated. Nevertheless, abortion is per-
come forward to marry them? Even though procreation is the main formed today by Hindus in India and elsewhere—particularly selec-
aim of a marriage, it is not the only aim. After a reasonable time fol- tive termination of female fetuses following ultrasound examination.
lowing the marriage, if there has been no conception, and if a ma- Professor Crawford calls that practice “a perverted use of modern
ture couple desire to get tested with a view to take corrective action, science, a scarcely concealed form of female infanticide.” Gurudeva
it may be done.” Dr. Sodhi points out that, while ayurveda has no summarized in sutra 34 of Living with Siva, “Followers know abor-

nestle/petit format photo researchers

tests for sterility, the likelihood of children is one of the major con- tion is, by Vedic injunction, a sinful act against dharma fraught with
siderations when evaluating a couple’s astrology prior to marriage. karmic repercussions. Scripture only allows it to prevent the moth-
er’s death, for it is a greater sin for a child to kill the mother.” “In the
Artificial Insemination modern context,” says Swami Tejomayananda, “attention must be fo-
Fertilization of the egg by mechanical introduction of sperm is uni- cused on the prevention of pregnancy by educating and creating
versally acceptable when the sperm is provided by the woman’s hus- awareness in the parents.” Abortion, should it occur, creates a kar-
band. But questions arise with donated sperm from another man. ma to be faced in the future, but is not regarded as an unforgivable
Because conception creates a psychic bond between a man and a “sin.” A penance could mitigate the karma, such as adopting a baby
woman, even if they don’t meet physically, fertilization in this man- who might otherwise have been aborted if no home was provided.
ner may have a similar karma as adultery. “In Sanatana Dharma ini-
tiation into married life is sanctified by sacred sacramental rites,” Selective Termination of Multiple Fetuses
says Swami Tejomayananda. “The offspring of such a union is Multiple births are rare, except when a couple is undergoing fertili-
blessed and protected by the holy mantras and rites. If there is some ty treatments, which may result in multiple fetuses, creating a po-
krt

defect or obstruction in either partner, artificial insemination may tentially dangerous condition for the mother. Under the principle

44 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 45

digital stock
a manivelu
that abortion is allowed to save the mother’s life, Dr. Sodhi believes
that selective abortion is acceptable when a specific pregnancy pos-
es such a threat. It is an unfortunate choice to have to make, and
hopefully future technology will reliably produce only one fetus.
Pain-Relief Drugs for Newborns
Pain relief for children should be carefully chosen to not form, or lay
the seeds for, a future addiction. Swami Bua says, “Some people
think that the pains of a newborn baby are the consequences of its
previous birth and that we should allow the baby to experience and
sustain them so that remnants of the previous birth are left behind.
But we should also realize that the God has brought this baby to our
hands expecting us to comfort it and protect it and help it to grow
as a healthy and worthy human being. So, it is the duty of the par-
ents and the people nearby to do whatever is possible to relieve the
baby of the pain.” “According to ayurveda,” says Dr. Sodhi, “the baby
has as sensitive a nervous system as an adult, just not as developed.
So pain medicine is okay, if necessary. Morphine was used for thou-
sands of years in the form of opium, applied on the baby’s skin for
pain relief.”
Circumcision
Hindus consider the practice of circumcision for males unnecessary
and do not practice it. Doctors should be alerted to Hindu views on
this often-standard procedure. A circumcised Hindu boy could face
ridicule and discrimination. Rarely, the procedure is required as a
medical necessity for an adult, but kept secret.
46 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
Other Medical Concerns
There are additional important ethical considerations regarding or-
gan transplant, blood transfusion, faith healing and dietary laws.
Organ Transplants
Hindus generally believe that the recipient of a major organ, such as
the heart, liver or kidney, takes on some of the karmas of the donor.
Evidence of this transfer of karma can be found in documented cas-
es where the organ recipients took on the interests, emotions, food
preferences, etc., of the donor, especially after a heart transplant.
Transplants apparently create psychic connections with the donor,
whether living or dead. Also, the fact that part of a deceased donor’s
physical body still “lives” may interfere with his reincarnation pat-
tern, keeping him close to the physical plane and to the recipient.
Swami Tejomayananda offers, “The Hindu way of life is to accept
the inevitable, to go through the karma, exhaust it and be free to
take on new life to evolve further spiritually.” Swami Bua is support-
ive. “Let us encourage and support the scientists and medical men
who are working with pure intentions towards a painless, diseaseless
society. We should only guard against unscrupulous traders in hu-
man organs.” Swami Chidananda Saraswati (Muniji) feels that it is
“important to donate organs” in the Hindu spirit of giving and sac-
rifice. Dr. Sodhi offers: “Some transplants, such as the cornea, are
okay, but not the heart, which is the seat of the soul according to
ayurveda. If the quality of life is going to be very good after the
p ho to d i s c
transplant, I might not have a problem, but if they have to be on
harsh drugs all the time, maybe transplanting is not the best idea.”
Swami Satchidananda says “What are we doing by transplanting or-
gans?” By replacing organs in a body which is clearly dying, we are
not allowing the soul to fulfill its karma in this life by dying at the
proper time and getting a new body. The trend of science seems to
want to keep the soul indefinitely in the same old body with re-
paired parts. This is not the correct thing to do.”
Blood Donations/Transfusions
“In early times there were some hesitations on the basis of caste and
religion, for blood transfusion,” says Swami Bua, “But now, consid-
ering the necessity of blood transfusion during any surgery, people
are accepting it.” Blood transfusions differ from organ donations in
that the body of the recipient completely replaces the foreign blood.
Religious or Faith Healings
Hindus make use of all means of healing, be they medical, astrolog-
ical or metaphysical. The last includes mantras and yoga, seeking
the guidance of a guru or performing temple ceremonies for the di-
rect blessing and intervention of God, Gods and devas. “A Hindu has
an ardent faith in the powers of prayers and in the Supreme God,”
says Swami Bua, “The patient will go to the doctor—ayurvedic or al-
lopathic—all the while praying to God for recovery.” “Healing with
mantras was very popular in ancient times,” says Swami Pragya-
nand, “Even now it is being practiced for various ailments.” Swami
Tejomayananda notes, “In healing by prayers, Divine Grace comes
Other issues: (left to
right) A Hindu prays for
Lord Siva’s grace to help
her heal; surgeons oper-
ate on a patient; blood
transfusion
in. If the karma is nearing exhaustion, or it is only a weak karma, or
the healing will help the person in his spiritual pursuit, or if the
Higher Power has some work to be done through the person, then a
cure may be effected.” Dr. Sodhi adds, “In ayurveda, specific pujas,
or ceremonies to the Gods, are sometimes prescribed for patients.”
Dietary Ethics
Yes, vegetarianism is a central aspect of Hinduism, and of even
broader import is the ayurvedic wisdom that health is directly de-
pendent upon diet. A Hindu vegetarian who is hospitalized will
need to coordinate with the staff to be served proper food unless he
can have family or friends bring his meals. When healthy, the
ayurvedic prerogative is to eat a diet that prevents disease and en-
hances spiritual life. When ill, a drastic change in diet may be the
best cure, as seen in the improvement of heart patients put on a veg-
etarian diet. “The scriptures recognize the fact that food has a great
influence on the mind,” says Swami Tejomayananda, “ ‘When food
is pure, mind is pure,’ state the Upanishads. Mothers prepare food
with love in the heart for the children. These positive vibrations are
absorbed and the persons who partake of the food imbibe them.
Eating is an act of worship.”
There remain several areas of concern in medical ethics which will
be addressed in future articles in Hinduism Today, including ge-
netic engineering, genetic testing, stem-cell research, cloning and
animal to human transplants. If you have insights or comments, feel
free to e-mail them to us at letters@hindu.org.
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 47
VEDIC ASTROLOGY which the respective contemporary scientif- that its methods cannot account for. Assum- great things. When Edison was asked to de-
ic community accepted. The same phenom- ing such methods are beyond question, sci- fine electricity, he said: “Why define? It ex-
enon had two divergent theories of scientif- entists keep on freely changing theories, dis- ists. Use it.” Could not the same be said of

In Defense of Astrology ic explanation. Yet, the fact of falling bodies

remained. In other words, one cannot say
that because there are different theories of
explanation, the bodies do not fall at all.
carding earlier ones for new ones, and have
no qualms about it. It is not logical that these
same scientists should profess to know the
nature of matter-energy in its entirety, as
Vedic Astrology?
A massive inferiority complex has been in-
grained into the Indian psyche by the
Macaulayite Education system (introduced
Where astrology is concerned, the prima- well as all the laws of the universe, yet dare by the British as a replacement for and supe-
Daughter of famed astrologer B.V. Raman reasons with doubting scientists ry function of science seems most often not to dismiss Jyotisha because it establishes rior to the already-existing Indian system of
to ask hypothetical questions but to explain conclusions that science cannot prove by its learning). If this system, which gave science
corroborated facts. Yet, an astrologist might rules or that it perceives a level of existence undue superiority, is not uprooted, an unfor-
BY GAYATRI DEVI VASUDEV, BANGALORE Chaitra, on the auspicious tithi of Navami, ask, “Do those who question astrology ac- beyond the five senses. They could certainly tunate state of affairs will continue barring an
hen the university grants Lord Rama was born in Cancer Ascendant cept the facts of astrology as a basic working learn from a few among their peers who honest appreciation of the intellectual legacy
Commission of India brought Vedic with the Moon in Punarvasu and five plan- premise?” have transcended the trivial to accomplish we have from ancient india. ∏π
astrology into the teaching curricu- ets in exaltation with the Moon conjoining Here are some accepted facts of Vedic as-
lum of universities throughout the Jupiter in Cancer Ascendant.” This was trology. Celestial events in different parts of
holy land of Bharat recently, an avalanche of thousands of years before the flourishing of the universe are interlinked. That which oc-
letters and articles condemned the decision. Greek culture. curs in one part of the universe has a reper-
These assaults revealed a great ignorance of When Valmiki talks of the rising sign cussion elsewhere in the cosmos. The cos-
Jyotisha, especially among the scientific Cancer and exaltation of planets, it is strong mos for us on Earth begins with the solar
community. All of the attacks followed the and irrefutable evidence of the indigenous system and its members, the navagrahas:
same pattern. The critics first projected origins of the astrological signs (rasis) and of the Sun, Moon, Mars, Mercury, Jupiter,
their own preconceived misconceptions the Indians’ knowing them before the Venus, Saturn, Rahu and Ketu. Thus, Vedic
about astrology and then struck them down Greeks. astrology is simply the study of planetary
with faulty arguments that included a size- For calculating the true positions of plan- and celestial movements and their connec-
c o u r t e s y: n i r a n j a n b a b u

able amount of fabricated statistics, concoct- ets, a high level of knowledge of astronomy tions with what happens on Earth.
ed details and insubstantial references to is required. The Mahabharata shows that
movies and even sayings of great men like even as early as 5,000 years ago, ancient In- Scientific Proof and the Five Senses
Gautama Buddha and Swami Vivekananda dians had advanced greatly in the study of Regarding the connection between man and
quoted out of context. both astronomy and Jyotisha. Therefore, it is planet, what is needed is a scientific theory
Any scientist who belittles the study of as- not true that astrology came into India from that explains the facts of Vedic astrology in
trology will say it is impossible that planets Greece. Astrology was born in India, dis- terms acceptable to scientists. Yet a scientist
and man have a connection. However, belief covered by the Vedic rishis. It is based on an would be the first to state that there is no
in impossibility is the starting point for logic, intimate understanding of the correlation such thing as ultimate scientific proof. He
deductive mathematics and natural science. Illumining our link with the stars: Gayatri between planetary movements and terres- would admit that it is impossible to really
The state of scientific thinking today ap- Devi Vasudev of Bangaloar, daughter of trial happenings. prove any scientific model or theory. One
proximates, in some ways, that which pre- the late Dr. B.V. Raman, is now chief edi- can only show, he would say, that for a lim-
vailed at the end of the 19th century. Sci- tor of The Astrological Magazine The Facts of Science and Astrology ited set of circumstances, the model or the-
entists of that period were gloating over All Vedic Astrology is in Sanskrit and covers ory makes predictions that are consistent
their past successes and were beginning to be the “king of kings” or “the emperor of re- hundreds and thousands of permutations with the data. Although it is not possible to
believe that all the important problems of nunciation.” And long before this, in the his- and combinations of planetary positions. truly prove a scientific theory, it is possible
physics had been solved—laws of motion, torical epics, the Mahabharata and the Ra- Any criticism of this ancient and complex to disprove it. Yet disproving one theory
conservation of energy, gravity, electricity, mayana, clear references were made to system should be made by someone with at does not imply that another theory cannot
magnetism, thermodynamics and more. astrological predictions. least a minimal background in its study. This be established.
This belief was neither true nor justified, as In the Ramayana, the legendary Sage is not usually the case. Unfounded criticism As in science, astrological facts are to be
we all know now. Valmiki describes the configuration of plan- of Vedic astrology is quite prevalent today understood under certain controlled condi-
Science has gained much through the ets at the birth of Rama: “In the month of and originates primarily from two sources: tions only. These conditions are defined in
years but has stopped short in its attempts to first, a lack of basic knowledge about astrol- astrological texts. Where there is a variance
understand the ultimate mystery of life. To ogy, and second, an assumption that any- in the conditions defined, there is bound to
advance further, it must now focus on ideas “In the month of Chaitra, on thing beyond the established and “proven” be a variance in the astrological facts and
that are beyond observation by convention- laws of science cannot be recognized or re- their operation. Such variance is often over-
al methods. New methods must be evolved the auspicious tithi of spected by science. looked by scientists judging Vedic astrology.
and explored. Otherwise, doubt will stag- In science, facts precede theories. Apples This indicates a bias and prejudice on the
Navami, Lord Rama was born

c o u r t e s y: t i m e - l i f e b o o k s
nate progress. It is here that a resurgence of fall to the ground; so do material objects and part of those making the judgment.
Jyotisha, or Vedic astrology, can make a in Cancer Ascendant with unsupported bodies. Planets move around
their primaries in accordance with Kepler’s
Western scientific thought, to which most
great difference in the development of hu- scientists owe allegiance, draws on the tradi-
man thought. the Moon in Punarvasu and Law of Motion. Taking these facts into ac- tions of Greek rationalist thinking which
count, Newton began his investigations and gives credence only to that which is within
Insights from History five planets in exaltation with came up with the law of gravitation. He at- the purview of the five senses. Because of
There is a common misconception that as- the Moon conjoining Jupiter tributed gravitation to the forces of mutual the prestige science has attracted due to its
trology was brought to India by Alexander attraction between material objects. Later, technological achievements, there is a ten-
the Great. Alexander was born in 356 bce. in Cancer Ascendant.” when Einstein came on the scene, he ex- dency to accept what it says as sacrosanct
Yet it is a verified historical fact that court plained the same phenomenon as due to the without critical examination.
astrologers examined the chart of Gautama, Sage Valmiki in the Ramayana curvature of space in the neighborhood of Also, scientific methods, as recognized Emblem of astrology from ancient Greece: Contrary to popular opinion, Grecian as-
the Buddha, born as Prince Siddhartha in the material object. Both were great scien- and identified today, follow a closed system trology, as represented in this early bas-relief of Fanes, the God of light, truth and jus-
623 bce, to predict that Siddhartha would tists. However, each had his own theory of reasoning which insulates it from factors tice, surrounded by the signs of the zodiac, did not precede Indian Vedic astrology

48 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 49
 T R AV E L O G
THE TRAVELS OF TWAIN
“East is East and West is West and
finally the Twain have met”
ark twain said, “i think we
never become really and gen-
uinely our entire and honest
selves until we are dead—and not
then until we have been dead
years and years.”
Eight years from now, Mark Twain (1835-
1910) will have been dead a century, and
few would deny that he is looking good for
his age. Firmly cemented in history as one
of America’s greatest writers, he has been
accused of being the funniest man on Earth.
Mark Twain was a printer’s apprentice, a
riverboat pilot, a prospector, a Confederate
soldier, a newspaper editor, an entrepreneur
and a lecturer—and he wrote about it all. It
was his writing that made him great—
greater still as the test of time now confers
on him an immortality he would certainly
pooh-pooh.
Although the humor and linguistic genius
of Twain’s writing would have earned him
enduring celebrity, it was the caustically re-
vealing insight behind all his jesting that
made him a legend. There was also the vast-
ness of his subject matter. Extremely well
read, well traveled and well informed for a
50 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
courtesy alfred knopf
man of his times, he had a little something
to say about almost everything. And what he
said then could just as validly be said today.
Most certainly, Mark Twain’s fame will not
wane. It is, instead, growing like his own tall
tales. Ken Burns, Geoffrey C. Ward and
Dayton Duncan co-authored a popular and
beautifully illustrated biography of him, en-
titled Mark Twain, companioning a four-
hour PBS special that aired in January. Hall-
mark recently produced a full-length movie
entitled “Roughing It” staring James Garner
and Jill Eikenberry. Laura Bush, wife of US
President George W. Bush, just chose Mark
Twain as her leading feature author in an
American literature series she is sponsoring
at the White House. And for 47 years, in
more than 2,000 performances, noted actor
Hal Holbrook has traveled the world with
his magnificent dramatic monologue “Mark
Twain Tonight.” Others are following in his
footsteps. The list goes on.
Twain’s tales of his encounter with India
and Hinduism are typical of the famous es-
sayist—witty, sagacious, exaggerated and
cynical. Yet few people know he ever went
to Dharma’s homeland or wrote so exten-
Off to India:
Samuel Clemens (Mark
Twain) aboard the USS
Mohican in the Seattle
Harbor, early in his
1895 round-the-
world lecture
tour
sively about what he saw there.
The journey was not a pilgrimage, though
in many ways it became exactly that. At age
60, Mark Twain, whose real name was Sam-
uel Clemens, had fallen on hard times. The
literary genius who gave the world Huck-
leberry Finn, The Adventures of Tom Saw-
yer and The Innocents Abroad had become
a pauper. It happened when he undertook
two large business enterprises with Charles
Webster Publishing and Paige Typesetting
Machine; they both failed miserably. Twain
had borrowed heavily for the ventures, and
felt personally responsible to investors who
had trusted in him.
It was to Twain’s credit that he refused to
let those who had trusted in him suffer. He
fussed for weeks and finally crafted a plan to
recoup their losses doing what he did best—
lecturing and writing books. The debt was
vast, about $100,000, and so the plan had to
be equally ambitious. He chose to circle the
globe. It would be a long, arduous journey,
and he was sick much of the time, mostly
from a cold and a carbuncle. He set sail for
the East, traveling west. The itinerary took
him to Hawaii, Fiji, Australia, New Zealand,
Sri Lanka, India, Mauritius, South Africa
and England. It is, interestingly, a list of na-
courtesy elmira college - gannett-tripp library
tions which our late publisher, Satguru Siva-
ya Subramuniyaswami, often traveled to, in
the same order.
The year-long adventure
Though he traveled far and experienced
much, Twain’s three months in India were
the highlight of his year-long trek and the
intriguing centerpiece of his revealing 712-
page book, Following the Equator.
So it was that the self-proclaimed vaga-
bond and literary gadfly set out on July 15,
1895, to pay his debts; but what he really
gave the world was a saga, a romance and a
human adventure. Ironically, it was poverty
that took him to India and it was poverty-
stricken India that made him solvent again—
an observation he might have made himself
were he not so close to the facts of the matter. With the help of the press: (Above) Mark Twain’s lectures, which he much preferred to re-
Twain traveled with his wife Olivia and fer to as “talks,” were advertised in top Indian newspapers like the Kaiser-I-Hind of Bom-
daughter and with a colleague, Mr. Smythe, bay. (Below) An advertisment featured in the Kaiser-I-Hind for a “talk” by Twain.
who made all of the India travel and lecture
arrangements. Landing in Bombay from would in the presence of a group of familiar
Colombo, he was overwhelmed by the color friends, he never once raised his voice above
and the ancientness of the land. He wrote: a conversational pitch.”
“This is India! The land of dreams and ro- Indian audiences, accustomed to British
mance, of fabulous wealth and fabulous speech, pronunciation and formality, found
poverty, of splendor and rags, of palaces and in his American accent a certain piquancy.
hovels, of famine and pestilence, of genii They liked it. America was something of a
and giants and Aladdin lamps, of tigers and mystery for most people he encountered.
elephants, the cobra and the jungle, the They knew about George Washington, about
country of a hundred nations and a hundred Chicago and its World’s Fair that made
tongues, of a thousand religions and two mil- Swami Vivekananda a world figure. That
courtesy elmira college - gannett-tripp library
lion gods, cradle of the human race, birth- was about the extent of general knowledge
place of human speech, mother of history, in those days.
grandmother of legend, great-grandmother The main purpose for which Clemens
of tradition, whose yesterdays bear date traveled around the world was fulfilled satis-
with the mouldering antiquities of the rest factorily, for he collected money enough to
of the nations—the one sole country under pay off a large part of his debt. Much of the
the sun that is endowed with an imperish- success came in India, where his once-in-a-
able interest for alien prate, for lettered and lifetime presence and Smythe’s crafty media
ignorant, wise and fool, rich and poor, bond hype drew large crowds. Most of the the-
and free, the one land that all men desire to aters where he appeared accommodated
see, and having seen once, by even a about 1,000 people, and extra seats often
glimpse, would not give that glimpse for all had to be provided. In Bombay the Novelty
the shows of all the rest of the globe com- Theatre held 1,400. He collected about
bined. Even now, after a lapse of a year, the US$650 for each evening. Stories, anecdotes,
delirium of those days in Bombay has not human sketches and homilies, excerpts from
left me, and I hope it never will.” Huck Finn and such filled the three-hour
A trained mind could infer that Mark evenings. His wife always felt the audience
Twain was impressed with India. But work should get its money’s worth and urged him
called. He had chosen a conversational style to not end after just an hour or two.
for his presentations, which he called “At With his white suit, curly hair, shaggy One man wrote: “So, Mark Twain came to
Home.” He thought lectures too formal, too eyebrows and magnetic smile, Clemen’s ap- India and conquered the people. What the
stiff, for his manner and purpose. They were pearance was compelling. His face did not British with nearly a hundred and fifty
to him “speech,” and he preferred “talk.” suggest his latent humor but recalled a stern years of strong rule could not achieve, he
That is not to say that Twain’s informal talks, and serious appearance as he paced up and could do in one day by being At Home to the
with their long and detailed stories, their down the stage, a slender but well-built man people. They had read Mark Twain and
tearful pathos and side-hugging fun, were in a spotless white suit. Said a Bombay pa- were greatly responsive to his subtle humor
either careless or totally spontaneous. per, “With his feet planted some distance and highly exaggerated stories.”
Rather, they were crafted, rehearsed, im- apart and a hand sometimes in his trouser
proved, refined and changed according to pockets, elbow sometimes placed against his The grand land of India
each audience. Such a studied approach cheek and supported by the other arm, Mark Twain had read over much about the
paid off. whilst his eyes, oftener than not, gazed as he subcontinent and imagined its “Alladin
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 51

Quotes and Quips
By Mark Twain
On his first impressions of India:
“Everything was absolutely new—all
that beautiful color, all those costumes
which one hears of but never sees, and
which if you see them on stage you
never believe in. It defies all descrip-
tion: one simply laughs at the painter’s
brush; it is impossible for him to repro-
duce it.”
On his first meeting with a holy man:
“Suddenly a man came up who had
traveled hundreds of miles for this very
experience [of worshiping a holy man].
As soon as he approached near enough,
he prostrated himself in the dust and
kissed the saint’s foot. I had never real-
ized till then what it was to stand in
the presence of a divinity.... I have no
hesitation in saying that in all my trav-
els I have never seen anything so re-
markable as Banares or anybody so
wonderful as that recluse.”
On the poverty of India:
“A feature that has struck me very
forcibly in India is the poverty of the
country. It is a poverty based upon a
certain value which does not exist in
the country I come from. Somebody
told me that it doesn’t make any differ-
ence how low wages in India are, the
working man will somehow save some-
thing out of it.”
On the city of Banares:
“The city of Banares is in effect just a
big church, a religious hive, whose
every cell is a temple, a shrine or a
mosque, and whose every conceivable
earthly and heavenly good is procur-
able under one roof, so to speak.... I
think one would not get tired of the
bathers, nor their costumes, nor of
their ingenuities in getting out of them
and into them again without exposing
too much bronze, nor of their devotion-
al gesticulations and absorbed bead-
tellings.”
From Huckleberry Finn:
“You don’t know about me without you
have read a book by the name of The
Adventures of Tom Sawyer; but that
ain’t no matter. That book was made by
Mr. Mark Twain, and he told the truth,
mainly. There was things which he
stretched, but mainly he told the
truth.”
52 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
Lamp” atmosphere, but even so he was not
prepared for what he encountered between
January 18 and March 31, 1896:
“There is only one India! It is the only
country that has a monopoly of grand and
imposing specialties. When another country
has a remarkable thing, it cannot have it all
to itself—some other country has a dupli-
cate. But India—that is different. Its marvels
are its own; the patents cannot be infringed;
imitations are not possible. And think of the
size of them, the majesty of them, the weird
and outlandish character of most of them!”
“India had the start of the whole world in
the beginning of things. She had the first
civilization; she had the first accumulation
of material wealth; she was populous with
deep thinkers and subtle intellects; she had
mines, and woods, and a fruitful soul.”
As he traveled through Bombay, Pune,
Allahabad, Banares, Calcutta, Darjeeling,
Agra, Jaipur, Delhi and other cities, mostly
by train (of which he had much to say), the
American humorist gathered impressions
and crafted them into descriptions. He later
wrote about the animals in India, with spe-
cial reference to the crows and lions and an
elephant ride that made him feel quite regal.
He gave tales of life in Indian hotels, of fan-
cy parties and long names, of street scenes
and fakirs, of the elaborate Indian costumes
that made him wax poetic, and even of long-
forgotten historical events. An example: “In
other countries a long wait at a train station
is a dull thing and tedious, but one has no
right to have that feeling in India. You have
the monster crowd of bejeweled natives, the
stir, the bustle, the confusion, the shifting
spendors of the costumes—dear me, the de-
light of it, the charm of it are beyond speech.”
Diaries and notebooks piled up. Of India’s
people he wrote, “The bad hearts are there,
but I believe that they are in a small, poor
minority. One thing is sure: They are much
the most interesting people in the world—
and the nearest to being incomprehensible.
At the very least they are the hardest to ac-
count for. Their character and their history,
their customs and their religion confront
you with riddles at every turn—riddles
which are a trifle more perplexing after
they are explained than they were before.
[As for spirituality], it makes our own reli-
gious enthusiasm seem pale and cold.”
Following the Equator
In the eyes of the educated Indian people
Mark Twain was not merely a public speak-
er or a writer, but a man with a serious so-
cial purpose and human understanding who
cemented the hearts of two mutually un-
known people with different backgrounds
and cultural influences, and subjected to
colonial and social tyrannies.
Following the Equator is thought by many
to be Mark Twain’s best travelog, an example
of his observations of human dignity and
debasement. Travel accounts interested him A most sacred place: Banares is a city in northeast-central India on the Ganga River southeast of
throughout his life, and he wrote about his Lucknow. One of India’s oldest cities, it is a sacred Hindu pilgrimage site with some 1,500 temples,
trips to Europe and around the American
continent. He liked history, biography and
palaces and shrines. This photo was taken around the time that Mark Twain was there. After
watching nine corpses being cremated on the bank of the sacred Ganges river in Banares, Twain is
travels. He roamed about with an open eye said to have remarked, “I should not wish to see any more of it unless I might select the parties.”
and a receptive mind and told vividly of
what he saw. His keen eye detected shams
which he exposed with sympathy due to a
tolerant attitude about the human condition.
His intense interest in social problems and
his travel-guide craft reached their height in
Following the Equator. Permeated with his
uniquely singular stories and whimsies, it re-
ceived fine reviews during his lifetime. He
considered it among his finest efforts.
Mark Twain’s humorous comments are
characteristically exaggerated in all his
works, but most particularly in his travel ac-
counts. In Following the Equator he starts
with a fantastic tale of a shark that swal-
lowed a man and his London Times in Eng-
land and delivered the paper in just ten days
to a shark hunter in Australia who made
some money, since the shark-delivered wool
market news arrived weeks before the steam-
er officially docked with the same paper.
Twain was especially impressed with the
brilliant color and uncommonness of the
Eastern costume. There were many sights of
Oriental beauty in India, from “the tender
shapely bodies, slim legs and arms and little
courtesy samuel boume
feet and hands of the Indian woman and the
rich and vivid deep colors of the graceful
robes they wear—usually silks, soft and
flimsy,” to the extraordinarily glittering
dress of the maharajahs and princes. It was
“all color, bewitching color—everywhere, all
around, all the way around.”
There is no doubt that Twain was shaken
by the reality he found in India. First in
Bombay, then village by village, the immen-
In the City of Light
sity of history and of want fell upon his quire ignorance enough in
weary eyes. Like a mountain climber, he twenty-four hours in a country
went through ups and downs of illness and like this to last him a year.”
robustness, of gaity and grief, of distress and His story of Banares is caus-
wonderment. Any modern-day pilgrim tically critical of Hindu beliefs.
could sympathize with such extremes. Experiencing how Hindus view death He noted that wherever there
But never did his humor fail him. En- was room for one more lingam,
countering the firm Indian pillow in a hotel a lingam was there. “If Vishnu
for the first time, he quipped: “In India from two-day visit to mankind deal with death and becomes the rule, we shall had foreseen what this town
the beginning, in time of war, breastworks Banares presented burial was amply fulfilled in cease to shudder at it; we was going to be, he would have
have been built of hotel pillows. It was found Mark Twain and his Banares. He attended crema- should shudder at burial if we called it Idolville or Lingam-
that a cannon ball could go through earth or party with an opportu- tion ceremonies for hours on allowed ourselves to that what burg.” Still, he saw so much
sandbag, but when it hit a pillow it hit with nity to explore Hinduism and end, watching, stretching his goes on in the grave.” that was new to him, experi-
a dull thud and dropped to the ground.” investigate especially its con- mind to take it all in as he had It is truly unfortunate that enced so fully, that he was to
tradictions, orthodoxy and su- earlier at the Parsee Towers of he was taken around Banares later say, “I think Banares is
The Oxford of India perstition. The filthy waters of Silence. He later wrote, “We by a good Christian, Rev. Park- one of the most wonderful
Despite the crowded and frequent funereal the Ganga disgusted him, and are drifting slowly—but hope- er, who understood little about places I have ever seen. It has
experiences, Banares was not entirely a dis- the fact that pilgrims looked fully—toward cremation these Hinduism’s subtle esoterics struck me that a Westerner
appointment to Mark Twain. He called it upon it as pure and purifying days. It could not be expected and profound ways. Twain be- feels in Banares very much as
“the Oxford of India” for its wealth of Hin- and drank it eagerly absolutely that this progress should be came victim to one of his own an Oriental must feel while he
du and Sanskrit studies. He met the priests repelled him. swift, but if it be steady and insights, shared in A Tramp is planted down in the middle
who purported to broker salvation for the pi- His enduring fascination continuous, even if slow, that Abroad: “Between fools and of London.”
ous contributor, but he also met a real holy with various ways that hu- will suffice. When cremation guidebooks a man could ac-
man in whom Hinduism and saintliness be-
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 53

He Lived Right Next Door
Sharing Common Ground with Mr. Twain
c o u r t e s y h i n d u i s m t o d ay
Mark Twain was here: At the young age of 26, Samuel Clemens hoisted more than a few
mugs of beer at the local brewery in Virginia City, Nevada, where he worked as a writer
for the Virginia City Territorial Enterprise and first came to be known as Mark Twain. A
hundred years later that brewery became a monastery (above) where from 1964 to 1972
the staff of Hinduism Today lived, served and founded a major printing press.
came embodied for him. The man’s name
was Swami Bhaskaranand Saraswati. Twain
visited the Swami, who had studied Vedan-
ta philosophy and renounced the world, in a
small garden called Anandabag where he
lived. This soul impressed Twain as a great
spiritual leader and scholar, compelling him
to write: “He is no longer a part or feature of
this world. He is utterly holy, utterly pure.”
Their meeting was enthusiastically retold by
Twain again and again, “There he is. He is
minus the trappings of civilization. He hasn’t
a rag on his back. But he has perfect man-
ners, a ready wit and a turn for conversation.”
Tolerance was essential to Samuel Lang-
horne Clemens. It had to be. He was raised
amid its opposite and had seen too much of
hatred and self-righteousness in the slave-
master relationship of the American South.
So he tried again and again to teach others
the foolishness of it. After his meeting with
54 h i n d u i s m t o d ay
the Indian holy man, he reflected at length
on the matter: “He has my reverence. And I
don’t offer it as a common thing and poor,
but as an unusual thing and of value. The or-
dinary reverence, the reverence defined and
explained by the dictionary costs nothing.
Reverence for one’s own sacred things—par-
ents, religion, flag, laws, and respect for one’s
own beliefs—these are feelings which we
cannot even help. They come natural to us;
they are involuntary, like breathing. There is
no personal merit in breathing. But the rev-
erence which is difficult, and which has
personal merit in it, is the respect which you
pay, without compulsion, to the political or
religious attitude of a man whose beliefs are
not yours. You can’t revere his gods or his
politics, and no one expects you to do that,
but you could respect his belief in them if
you tried hard enough. But it is very, very
difficult; it is next to impossible, and so we
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
ore decades ago than we
generally speak of, the staff of
HINDUISM TODAY lived and
served in a remote Hindu
monastery in the mountain-desert re-
gion of Nevada. The wood-and-brick
building, standing three stories high,
was surrounded by sage in the sum-
mer and snow in the winter. It was just
half a mile down the hill from Virginia
City.
As it happens, Samuel Clemens
came to Virginia City with his brother
in the summer of 1861. Just 26, he had
failed at mining and stock speculations
and become a writer for the Virginia
City Territorial Enterprise. It was
here, on February 3, 1863, that “Mark
Twain” was born when young
Clemens signed a humorous travelog
with that pseudonym.
As it happened, a local brewery
served the thirsts of about 70,000 min-
ers (everyone was a miner). Twain vis-
ited it often. In case you haven’t
guessed, a hundred years later the Old
Nevada Brewery became a monastic
retreat. We also had occasions to set
type for our publications with the
same sorts used by Mr. Clemens, in
his very office.
Years later, we resettled in Hawaii.
But even on the remote Garden Island
of Kauai we discovered our rambler
had been here first. He noted that our
Lumahai Beach (where the movie Bali
Hai would later be filmed) was the
most beautiful in the world. It is.
And so it was that our destiny and
that of the perceptive, comic and bit-
ter Mark Twain crossed—a hundred
years apart.
hardly ever try. If the man doesn’t believe as
we do, we say he is a crank, and that settles
it. I mean it does nowadays, because now we
can’t burn him.”
Mark Twain eschewed prejudice most of
the time, and those that remained with him
did not sully seriously his basic conception
of man and the world, for he could laugh
through them at the stupidities of individu-
als both at home and abroad. Mr. Bandara-
naike, the late Prime Minister of Sri Lanka,
appreciated Twain’s “mixture of humorous
sympathy for the underdog and moral indig-
nation about the cruelties and hypocracies
of mankind,” adding, “How could I be hostile
to a country that produced Mark Twain?”
Nonetheless, Mark Twain never truly com-
prehended Hinduism. Through Rev. Parker’s
eyes he saw the darker side—the unfortu-
nate practices of making religion a business,
and the immense poverty (which he rightly
blamed on India’s invaders). Only in one in the world—among them the white man’s ture, to make India the most extraordinary
visit to a Jain temple did a knowledgeable notion that he is less savage than the sav- country that the Sun visits on his round.
man present the deeper views and correct a ages.’ ” Nothing seems to have been forgotten, noth-
handful of Twain’s misconceptions. But con- Being such an avid critic of society, any ing overlooked.”
sidering himself “a representative-at-large society, right from the beginning of his liter- Toward the end of his journey, tired and
for the human race” more than an American, ary career, Twain moved forward to a sort of full, he wrote a friend, “I have been sick a
Twain also saw through the exterior and rec- personal study of human life. In India he good deal; the rest not so much. We have
ognized a serene and self-possessed culture had anticipated a world of beauty and had a good time in India—we couldn’t ask
with high principles. In Banares he evinced peace. Indeed, when he landed in Colombo, for better. There are lovely people here.
an inner pleasure at the many men and Sri Lanka, enroute to Bombay, his first im- They made us feel at home.”
women kneeling prayerfully for hours “while pression was “Dear me, it is beautiful! A Readers who would like to enjoy the entire
we in America are robbing and murdering.” sumptuous tropical, as to character of foliage account of Twain’s Indian experience can do
The poverty nearly suffocated him. He and opulence of it.” But praise all too soon no better than search out the two books be-
blamed the white man who, in the name of turned to cynicism when he saw a group of low. One is his final product, rich with illus-
civilization and “the white man’s burden,” school girls, Sinhalese Christians “European- trations, the very book that made it possible
impoverished many peoples in the world. In ly dressed” and coming out of a missionary to pay off the debtors who inspired the trip in
his book Mark Twain in India, Keshav school. He thought their clothes ugly, “desti- the first place. It is full of stories, wonderful
Mustalik noted of Twain’s observations: “The tute of taste, destitute of grace, repulsive as a stories, and of observations that are as true to-
white man’s tools were whisky and wine and shroud” and preferred aloud the simple, col- day as they were 100 years back.
tobacco offered with the fetters and hanging orful and more natural native garb. The second is a short analysis of Twain’s
pole and noose; the white man’s world was In all, his cynicism of Western society tour, a look behind the scenes. The more
death and murder coupled with the com- and piety grew deeper as he traveled ambitious may wish to contact the world’s
mandment Thou shalt not kill. Mark Twain around the world. He returned to America greatest collection of the man’s life and
angrily said, ‘We are obliged to believe that noticeably disenchanted, a man who wrote works: The Mark Twain Papers, which is a
a nation that could look on, unmoved, and his most stinging observations in What is full department within the library of the
see starving or freezing women hanged for Man? and The Mysterious Stranger. It is all University of California at Berkeley. ∏π
stealing twenty-six cents’ worth of food or the more remarkable that he wrote cheer-
rags, and boys snatched from their mothers fully and with great humor about India and
and men from their families and sent to the her peoples, that he was able to watch do- Following the Equator, 1971, AMS Press,
other side of the world for long terms of bies laundering their master’s clothes at the Inc., New York, N.Y. 10003, ISBN Number
years for similar trifling offenses, was a na- river and inquire: “Are they trying to break 0-404-01577-8, 712 pages.
tion to whom the term “civilized” could not those stones with clothes?” Mark Twain in India, by Keshav Mutalik,
in any large way be applied.’ The result of Of India itself he eloquently summed up 1978, Noble Publishing House, 273 V.P.
‘civilization’ was the extermination of the his three months of exploration: “Nothing Road, Bombay 400004, India, 154 pages.
savages: ‘There are many humorous things has been left undone, either by man or na-
and slash it and scarify it and load it up with the whole of the
A Remedy for Sin 1,644 diseases (those known to be fearful) that constitute their
stock in trade—and that child will be a spectacle to look at. But
no matter; it will be sick a couple of weeks, and after that,
though it live to be a hundred, it can never be sick again. The
Mark Twain knew from extensive reading that India was a place chances are that that child will never die at all. In that great day
where moral and philosophical subjects were welcome. Since it there won’t be any doctors anymore—nothing but inoculators—
was his penchant to ponder these matters, he devised a prepos- and here and there a perishing undertaker.
terous plan which he presented to Indian audiences whose “Now then, I propose to inoculate for Sin. Suppose that
uncontrollable mirth contrasted with but never shat- every time you commit a transgression, a crime of any
tered the serious demeaner of the man. We share, in kind, you lay up in your heart a memory of the shame
brief, Twain’s Moral Regeneration of the Whole Hu- you felt when your Sin found you out, and so make it
man Race Scheme. a perpetual reminder and perpetual protection
against your ever committing that particular Sin
have got a scheme for the moral again. That is to say, inoculate yourself forever
regeneration of the human race which I hope I against that particular Sin. Now what must be the
can make effective, but I can’t tell yet. But I result? Why this—logically and infallibly: that the
know it is planned out upon strictly scientific more crimes you commit (and forever amen) the
lines and is up to date in that particular. I propose richer you become, morally; and when you have
to do for the moral fabric just what advanced med- committed all the trespasses, all the crimes that are
ical art is doing for the physical body. To protect a known to the calendar of Sin, there you stand, white
healthy person forever from smallpox, hydrophobia, as an angel, pure as the driven Snow, the sky-kissing
dyptheria and so on, the doctor gives him those very dis- monument of moral perfection.
eases—in a harmless form—inoculates him with them—and “Now is this a thing difficult? No. There are only 354 Sins
he’s safe then from ever catching them again. That great idea is possible—that’s all you can commit—that’s all there are; you can’t
going to be carried further and further. Fifty years from now invent any fresh ones—that’s all been attended to. Now what is
the doctors will be inoculating for every conceivable disease. 354 Sins? It’s very easy work. It’s nothing—anybody can do it. I
They will take the healthy baby out of the cradle and punch it know. I have done it myself.”
j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 55
COMMENTARY for the day. ART day, one hour!
We all had to sit together for dinner, Suddenly, it was August 11,

How the Joint Family

and recite our prayers before eating.
None spoke while eating. We had to
judiciously take only as much as we
could consume. No one was allowed to
Learning to 2001, the day of my program.
Tempers were running high. At
dress rehearsal, the night be-
fore, I was terribly
waste food. We were unknowingly
Love Dance offbeat, forget-

Shaped My Life trained in the discipline of eating all

items cooked and served. The thought
never crossed our minds in any of us to
ask for a different dish. We were not How I was inspired to
ting several
lines and hyper-
ventilating in
fear. Conditions
My grandfather guided our home with allowed to make any comment about
the food. We ate with a smile. This
study bharata natyam were uncomfort-
able backstage—
discipline was to show appreciation people digging
the power of love and kindly discipline and save work for the ladies who spent By Deepa Seetharaman, Florida I slowly began to recognize bobby pins deep
so much time in the kitchen preparing ne sunday, 12 years ago, right my true love for dance. For into my scalp, ap-
our food. All of us, including grandfa- after we went to the temple, my me, dance is a portal. It is a plying about ten
BY CA P TA I N M . S . S R I K A N TA I A H ther, washed our own plates. If the mother took me to the car with a means to connect with my cul- pounds of gook to my
dining area was not cleared immedi- promise of an amazing surprise. I ture and express my feelings. It face, and pricking
am in my early eighties now. when i ately, grandfather would begin cleaning it up him- was five years old, very tired and very irri- is a method of prayer and a way me with safety pins. I
look around me, I feel sad for the younger self. After dinner, walking in the backyard was a table. At that point, all I wanted to do was of transforming into another was uncomfortable
generations who have not experienced the practice. Grandfather would teach us. He set us on sleep. However, fate would not have that. In person. and sticky and ner-
joys of a joint family’s upbringing. They do not a righteous path by his personal example of sim- the next hour, I was introduced to my new So, I decided I wanted vous—but also inex-
know what they are missing in the form of the plicity, sacrifice and righteous behavior. dance teacher, Mrs. Harija Sinnarajah, and to do my arangetram, or pressibly happy. The
love and comfort of a joint family, particularly those After grandfather died, my uncle became head of found myself to be the newest addition to premier performance. I singer warming up
little children today with both parents working. the family. I don’t remember even once when he or the Vanee School of Dance. had no idea what I was her voice, the
My father died before I was born and my mother auntie would show preference to their own children Looking back, that must have been one of getting into. First, I went mridangam player
died when I was barely four. I was raised in a joint over the rest of us. These are the values that a joint the most important moments of my life, to India and joined my tuning his instru-
family. It was a beautiful well-patterned system. family would inculcate. The girls were married, and though I was too young and sleepy to realize dance camp men- ment, the sweet
Command came from my grandfather, the senior- many of us went out to work. My elder brother, an it. In fact, I wouldn’t recognize it for a long tor, Uma Aunty, sound of the flute
most man in the house. This command was neither eminent doctor, and I joined the army. There was time. I passed the next few years just cruis- for a “crash course.” and the melodious
disobeyed nor questioned. My grandfather, a never even a thought of severing the ties. Though ing through dance class, fooling around. I Dance classes were music of the violin,
lawyer by profession, would look after everything physically separated, mentally we were united. gained a reputation for being a little rest- physically taxing, no caused a burst of
in the family. I was the youngest in my family of five siblings. When the ancestral property had to be divided, we just left the less, hyper and far too talkative. The reality doubt. For 90 minutes, I happiness
Along with us were other uncles, aunts and cousins—we all lived decision to our uncle. Today that ancestral house accommodates a was that I looked at my Sunday dance les- was her clay to mold. She throughout my be-
under the same roof. Besides, we had nearly a dozen students, who dance academy run by my daughter. It was my wish to convert it sons as a time to socialize, not to explore the made me bend my waist ing. I cannot begin
were either orphans or were not well-to-do financially, living with into a temple of learning because it was this house that educated so art of bharata natyam. to the point where I to describe the
us. My grandfather had taken over the responsibility of looking many of us. I feel content that part of this heritage has passed on to This all changed in the middle of a hot thought my muscles deep pleasure that
after them, too. He never differentiated between the children, my children and grandchildren. My advice to my children and summer in 1997. Harija Aunty had an activ- would pull apart. I sat in dwells in my heart
whether related to him or otherwise. grandchildren has been to have faith in God at all times and not to ity for those of us who were staying home all such deep aramandi that when I walk onto
My grandfather had a remarkable way of disciplining us. He was be overly excited about their present successes and position. summer—the start of dance camp. A new my quadriceps shook in stage. I am no
strict, no doubt. But he would never scold us. Beating was unheard Even as I reflect upon my childhood and recall my grandfather’s teacher from India had arrived, Mrs. Uma pain. My knees were so longer Deepa
of. None of us feared him or, for that matter, feared anything. His loving care, I rue the attitude of the present generations. Some- Sundaram, who would train us. Each day at bruised from doing man- Seetharaman. I am
way of disciplining was in the form of love and affection, which was where the parents seemed to have failed in inculcating the disci- dance camp was intense, difficult and very diadavi I thought they Radha or Krishna
given in abundance to all of us equally. As a child who grew up not plines that bring goodness in life. Children of today aspire for painful. We would start off with steps— would bleed. Never mind or Ram or Sita or
seeing his parents, I hardly even realized that I was an orphan, liberty of action, and if that is curtailed, they hate it. They have slowly, at first, to work on our technique, and the pain. I left India Parvathi or Siva. I am
even in my adulthood. He was fastidious about making good use of little knowledge of our samskriti, our Hindu culture. If children then faster, until our steps were acceptable. with great improvement not insignificant, but
time. No work should be postponed. If something was not done on are brought up without a certain amount of disciplining—by disci- Just acceptable; we could never attain per- and some very impres- great, feared, loved
time, he would say nothing, but get down to doing it himself. pline I mean good habits and a sound understanding of the do’s fection in this teacher’s eyes. Then she sive items for my pro- and respected. There is
There was another wonderful quality in him, which as a grand- and don’ts, not the cane and anger methods—they are going to be would choreograph dances for us to do. We gram. a rush, an indescribable
father I have failed to reflect. Whenever we went to him, he would a liability for society. The values the family inculcates in the child would painfully attempt to convey sorrow, In the year that fol- feeling that sweeps over
give us a pencil, slate or a packet of sweets. Never did he say “No” are going to decide what kind of a citizen he is going to be. It is joy and devotion with our still immature lowed, I practiced, me the second I begin
to a child. He would regularly buy the seasonal fruits and ensure the great responsibility of the parents to ensure that they give the features. It was pure torture; never in 12 studied and partici- dancing. With those few
that everyone in the family got one. He would eat last. Despite his country a worthy citizen. If a child does not respect the rules of years of existence had I endured such phys- pated in various other activi- minutes on stage, everything—the
responsibility of running a big family of over 30 people, he would the house, it is very likely that as an adult he will have little re- ical pain and mental agony. Yet, for some in- ties. But summer came and the pain, the tears, the frustration—is
think of every detail and provide for it, including a proper diet. spect for the rules of the land or values of religion. Parents must explicable reason, after every day I glowed. I countdown began. Everything worth it. ∏π
Every Sunday evening there would be a cultural program in the communicate well with their children and ensure a healthy up- learned that dance wasn’t just a series of else was swept from the
family. It was a compulsory gathering, a must for everyone to bringing with concern for others and the society at large. Our jumps and bumps. Each dance depicted a slate. I slept, ate, drank
show their talent. He would give us all different topics and ask us Hindu samskriti is so rich and deep in every aspect. Our ancestors story. I was not just dancing—I was acting. and breathed dance. I Deepa Seetharaman, 17, is a
to speak. We would have debates. He would teach us how to were of superior intellect. They showed us a highly elevated path When dance camp ended, I felt as though practiced for two hours junior at Pine Crest Prep school
speak, correct us wherever we erred and guide us as to how to of life. Let us not stray from that path. there was something missing. This was the a day, doing every item in Fortlauderdale, Florida. At her
gather information. We longed for it. We had to be up by 5:30 am turning point. I realized how much I truly at least once. All the arangetram, or premier dance re-
every morning. There were no concessions made. I see this par- Captain M.S. Srikantaiah, 85, is retired as a career military enjoyed dance. while, time was quickly cital, Deepa performed a number of
ticular habit very much lacking in the present generation. It was officer in the Indian army. He fought in the front lines in three It is a gift of age to gain wisdom and fading away. Two dances, including one accompanied
this discipline of early to rise that gave us the strength and energy wars, including World War II. recognition for what is truly around us. It months to go, one by a devotional song by Sri Sathya
was at this point, this tender age of 12, that month, one week, one Sai Baba.

56 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 57

k r i s h na g i r i
Graceful pose: Bharath in a standard Kuchipudi pose at the Houston Meenakshi temple
DA NCE
Kuchipudi’s Houston Hero
Just 17, this high school student excels at his art
By Kalyani Giri, Houston
harath soumitri guntupali, 17,
is the first male dancer to graduate
from the Anjali Center for Perform-
ing Arts in Houston in their 25-
year history. He proved a worthy
student of his guru, Rathna Kumar, at his
“Kuchipudi Rangaprevesam,” first solo per-
formance, held at the Lillie and Roy Cullen
Theatre in downtown Houston. Kuchipudi,
the classical dance style of Andhra Pradesh,
was named for the tiny village where it orig-
inated. It is believed to be the dance of male
brahmin priests during the age of Rig Veda,
though most performers today are women.
Like other classical dance forms, Kuchipudi
is based on the Natya Shastra of Sage
Bharatha. Physical endurance, quick han-
dling of rhythmic sequences and descriptive
skill are the hallmarks of Bharath’s program
from the invocatory Trideva Stuti to the
vividly vigorous Thillana, all testimony to
his years of practice. At the request of Hin-
duism Today, I interviewed the young
dancer. Here are some excerpts.
On God
Every morning, I pray to goddess Saraswati.
Hanuman is my Ishtadevata. I am guided by
58 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
my guru, Sri Vidhyadeeshananda Giri.
On parents
My mother has taught me, more than any-
thing else, the value of hard work. My father
is extremely well read and from him I’ve
learned the value of an open mind. His con-
stant discussions with me on all areas of life,
from politics to philosophy, have taught me
the importance of constant learning.
On career
There are so many things in life that interest
me, ranging from law and philosophy to sci-
ence and politics. Right now, I am just fo-
cusing on getting through high school.
On dancing
I hope to continue dancing. I have made a
great emotional investment in learning this
very classical dance form. While dancing
Ananda Tandavam, I felt the ecstasy of the
rhythm and was completely lost in the puri-
ty of music and exuberance of movement. It
was, for me, a spiritual experience.
On Hinduism
I think the role of Hinduism in the conflict
among religions is not to become an arbiter
between warring religions, but to change
Hindu society to serve as an example to the
rest of the world. When Hindus abandon
caste and linguistic prejudices, artificial cre-
ations of society, then, and only then, will
Hinduism be able to effectively impact the
world of religious discord.
On nonviolence
I don’t believe that any religion is uniquely
violent. All religions would advocate peace
and harmony before war. But I do believe
that Hinduism uniquely prevents a more
subtle form of violence that ravages most so-
cieties—the violence of conversion. Hin-
duism rejects conversion and rejects dema-
goguery as violence, and instead proclaims
that a person find his own truth, rather than
be inspired by the fear of outsiders.
On corporal punishment
Beating a child into submission only spreads
the idea that force, not example, determines
action.
On vegetarianism
I come from a family of vegetarians. They
are vegetarians because of their outlook on
life—not because of any religious restric-
tions. I am also a vegetarian by choice. I do
not think that nourishment of my body
should be at the expense of the suffering of
another living being.
On his generation
I would tell everyone in my generation to be
proud of who they are and the rich cultural
heritage and religion they represent. I think
growing up in a Hindu household provides
you with an open mind. You learn that all
paths to truth are equal, but that you can al-
ways be proud to be a member of the world’s
oldest culture and religion.
On dance and world peace
Kuchipudi as an art form could very much
be a tool of world peace. Television and the
printed word can be very politicized and
profit-motivated forms of mass media.
Dance can offer an even more potent social
commentary than the mass media, because
it comes from the heart and expresses very
basic, universal human values which any-
one, no matter where they come from, can
understand and respect.
On the perfect world
It is one where fanaticism doesn’t dictate how
people act. In light of the horrific tragedy of
September 11, I think the world will turn
away from the views of demagogues and start
to look within themselves for the truth. I
think the biggest problem in the world today
is an adherence to hatred, as opposed to liv-
ing simply in faith and humanity. ∏π
¢bharath guntupali e-mail: kkgatbcm@aol.com
patic and renal disorders, muta-
genesis and growth impairment.
Combinations of these colors are
doubly hazardous, say researchers.
But there is hope. Natural substi-
tutes are on hand, and the demand
for them shows that revelers value
their health. Years back, the colors
used for Holi were derived from
plants. Yellow gulal (powder) was
made from turmeric, green gulal
from a mixture of mehendi and
water. Other colors were produced
from banana leaves, grasses, tree
roots and flowers. These organic
colors are set to make a comeback,
now that the public is becoming
aware of the hazards of the chemi-
cal colors. The National Botanical
Research Institute is set to intro-
duce a range of nontoxic and non-
chemical plant-based colors. A
team of scientists have developed
35 shades, including mauve, light
a f p / a r k o d at ta
and dark pink, lemon, yellow, saf-
fron and indigo blue. The colors
contain a dash of natural aromatic
agents—sandalwood, khus, jasmine
or lemon grass—to give the right
Health hazard: The green powder these Delhi Holi revelers toss is likely poisonous copper sulphate festive aroma. Colors are derived
FESTIVITIES
from hibiscus, tesu flowers, turmer-
ic, indigo, barks of certain trees and
bixa seeds. The soft green shade
Holi’s Harmful Chemicals has been developed from leaves by
extracting chlorophyll. Recipes are
at www.cleanindia.org/btonature/
holi.htm.
Wholesome ingredients vie to replace toxic powders Last year’s Delhi “Celebrate Holi
Naturally” campaign to propagate
home-made, friendly colors had so
By Tirtho Banerjee, India The base in which these chemicals are many takers that the supplies quickly ran
he boisterous holi revelers have mixed may be highly toxic, too. Several out, even though at us64¢, the eco-friendly
a ready excuse, mano holi hai hai, powders use a base of asbestos, talc, chalk packets were relatively expensive. “We
“Don’t take offense, it’s Holi.” Their or silica, all of which are health hazards. As- could not meet the overwhelming demand,”
good-natured victims upon whom the bestos is carcinogenic. An alkaline base can said Vandana Shiva of the Navdanya organi-
colorful paints and powders have been be found in many water colors. If it contacts zation, which produced the colors. Nav-
tossed have no choice but to stay calm and your eyes, you can lose your sight. Hospitals danya (www.vshiva.net/navdanya.htm) sells
go into an exasperating and sometimes un- treat Holi revelers every year for eye injur- colored gulal and tesu petals, which are
successful scrubbing act. But ruined clothes ies, some of them permanent. Paste colors used as a wet color. “We use a base and ed-
are not their biggest problem. Many of these are mixed in a base of engine oil or other ible colors for pink and red powder. Yellow
powders—once made with natural, harmless substandard oil which can result in skin in- is made with chandan, besan and turmeric,
ingredients—are toxic. jury, especially through the practice of some while green has gulmohar leaves and black
Some are oxidized metals or industrial youth to completely smear the body with uses rice bran,” said Shiva, one of India’s
dyes mixed with low-quality oil. The green black, silver or white paste. foremost environmentalists. Navdanya also
color comes from copper sulphate, a com- A study by Lucknow’s Industrial Toxicol- offers a recipe book for home-made colors
mon agricultural poison. Purple is made ogy Research Centre revealed that the eye- using gulmohar and heena powder for
from chromium and bromide compounds, catching scarlet colors have Rhodamine B green, gainda and haldi for yellow, hibiscus
both carcinogenic. Red is derived from mer- dye. It’s illegal in other countries for cosmet- and red sandalwood for red, jacaranda flow-
cury sulphite, which causes skin cancer; ic or food use because it can induce cancer ers, aparajita and indigo plant for a bluish
black from lead oxide [see page 62-63] and and genetic disorders. Degenerative changes hue and beet root, onions, amla and black
shiny hues from powdered glass. These tox- in liver and kidney are also possible by ap- grapes for magenta.
in-laden colors can trigger skin irritation, plication of these colors. A dye called Mala- The revival of herbal holi has just begun.
allergies, hair loss, edema and erythema, chite green, used to treat fungus on fish, is And it is sure to pick up this year as the nat-
blindness and even cancer. When washed carcinogenic. It can damage bones, eyes or ural colors will be cheaper to buy and fulfill
off, these substances drain away to pollute lungs if consumed accidentally. The yellow their promise to bring back safe fun to this
public water resources. color containing Auramine dye causes he- exuberant festival. ∏π
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 59

p h o t o s : c o u r t e s y o f s e p i a i n t e r nat i o na l i n c
Capturing sacredness: (clockwise from above) Banaras ghats, temple on rock at Vijayanagar, South India; Kenro Izu
PHOTOGRAPHY
The Art of Kenro Izu
Using old technology to capture the inner spirit
By Lavina Melwani, New York
here is an eerie stillness to the
images, a strongly felt presence of a
higher power. Be the subject Ajanta,
Sarnath, Khajuraho or Vijayanagar,
Japanese photographer Kenro Izu cap-
tures the very soul of these ancient places of
worship. It is hard to believe that these pic-
tures are taken in the past two decades, for
the landscapes and architecture look as they
must have in the 19th century—calm, un-
ruffled, unmoved by human presence.
Born in 1949 in Osaka, Japan, Izu studied
photography in Nihon University, College of
Art in Tokyo and moved to New York in
1971. He began working with the complex
platinum/palladium process in 1981. He is
considered one of the finest practitioners of
this early black-and-white photographic
medium, notable for its permanence and ex-
tremely wide tonal range. New Yorkers got
to see Izu’s images at Sepia International and
at Howard Greenberg Gallery during the
fall season. They are now showing at the
Arthur Sackler Gallery in Washington.
In an age when cameras are becoming
smaller, Izu—in the tradition of 19th centu-
ry photographers—travels with 300 pounds
of equipment, trekking to remote places to
expose his large format platinum plates. A
60 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
Buddhist, Izu is drawn by the spiritual tra-
ditions of different faiths and has docu-
mented Buddhist and Hindu sites in India,
Cambodia, Burma, Vietnam and Indonesia,
including Angkor Wat, Borobodur in In-
donesia and Buddhist monuments in Mus-
tang, Ladakh and Tibet. One trip that was
cut short was the highly precarious journey
to Kailash. Izu hopes to return there with all
his paraphernalia.
Like the 19th century British photogra-
pher Samuel Bourne, who documented the
Himalayas while traveling with porters
loaded with boxes of equipment and sup-
plies, Izu carries a custom-built large-format
view camera that produces a 14” x 20” neg-
ative. He said, “To capture the spirituality I
feel in stone remains and the density of the
atmosphere that embraces them, I can think
of no other medium than platinum prints
made by contact printing with large format
negatives.” One expert jokes that Kenro has
found the absolute hardest way in the world
of taking a photograph.
Although Izu photographs some of the
most crowded religious sites, he manages to
clear the frame of all human existence and
make the image a testament to God and na-
ture. His photograph of a famous, much
photographed site in Benares is calm, eerily
empty of human frenzy and catches the
sheer beauty of the place (above). Recalled
Izu, “It was photographed at the last light of
the day. I saw a cremation of a body for the
first time—and long after that I was think-
ing, ‘What is life all about?’ ”
Izu’s images are about patience and perse-
verance, of waiting and waiting for the per-
fect moment when light and atmosphere
embrace. In Benares there is human chaos,
but Izu waited till the noisy crowds dis-
persed and quiet settled on the dying day:
“It’s always the moment I’m looking for—af-
ter the sun set and the horizon on the west-
ern side of the sky suddenly grew lighter,
and the light just made magic.”
He was fascinated by Hampi, site of the
Hindu kingdom of Vijayanagar in South In-
dia that flourished from the time of Marco
Polo to 1550. “Very few people have pho-
tographed this site,” he said. “There is noth-
ing like this in the world. Mile after mile you
see huge rocks sitting sometimes very artifi-
cially, as if someone had balanced them. I
thought of Krishna who is known for His
playfulness and also His mighty powers. I
told myself this is Krishna’s playground, be-
cause it seemed as if the God had been play-
ing ball and rearranging the rocks.”
“I am not an artist. I’m a photographer.”
he said. “Creation of something new is not
my interest. I like to observe very closely,
very deeply, and document it as accurately
as I see it, in my own way. This is my inner
trip for myself, if I may say—searching for
myself. I’m curious to see where I end up,
but right now I’m drawn toward the Hi-
malayas. I started to realize that I’m trying
to look into myself.” ∏π
COMMENTARY
Something’s Wrong
t Our Temples
Avaricious priests sully sacred places,
as does denial of entry to “non-Hindus”
B Y V I S W A N AT H P. K U R U P
emples are the abodes of god, filled
with sanctity and peace. The major temples
of India are endowed with architectural beau-
ty and splendid brilliance. We marvel at their
richness of art and the dramatic depiction of
philosophy, thought and tradition. What do all these
temples, both major and minor, seasonal and year
round, scattered the width and length of the coun-
try, represent? Nothing other than the best of our
Hindu culture.
The experience one has at temples varies, but
mostly it is satisfying to people from all walks of life.
Through the years, I visited some of the very fa-
mous temples and experienced the splendid beauty
of the presiding Gods and Goddesses in these places of
unmatched holiness. Although my experiences are diverse and
many, I would like to address in this essay two major concerns
which I encountered frequently during these trips.
After a pleasant and rewarding trip to Manasarovar and Mount
Kailas in the Himalayas, we continued with our pilgrimage to tem-
ples and places in Nepal and India. At Kathmandu we visited
Pasupathinath temple and conducted all the designated pujas.
From Kathmandu we proceeded to Lumbini, the birth place of Sri
Buddha. Some of the members of the group returned to the USA,
while the rest of us, including Swami Pranavananda of Vivekanan-
da Kutir, Rameswaram, traveled on to India as planned. We visited
Belur Math, home of the Ramakrishna Mission, and the places
connected to Sri Ramakrishna, Sri Sarada Devi and Swami
Vivekananda situated in southern Bengal. We visited the
Dakshineswar temple and offered our obeisance there. The temple
was extremely crowded, but still there were no problems or obsta-
cles that jeopardized its tranquility and peace.
After spending a week of spiritual feasting, we proceeded to
Bhuvaneswar and Puri to visit and worship at the Lingaraj and
Jagannath temples with ardent enthusiasm. But our experience
was to be much different. At both temples we were met with ruth-
less and abusive treatment from the pandas and pujaris. Pandas
are hereditary priests who assist pilgrims with the temple rituals
and record the visit in their pilgrim register. Pujaris perform the
actual temple ceremonies. Here these pandas and pujaris control
everything in and around the temples and cause serious harm to
the devotees congregating at the temples. They ruthlessly pressure
and abuse visitors for the sake of filling their purses. Although we
were ready to pay anything they asked for, still our plight was not
different. In front of every temple Deity they demanded huge
amounts of money for services we did not want to perform for one
reason or other, and, on failing to meet
their demands, we were subjected to
abusive and profane insults. We could
not visualize how such acts of terror
could happen in a place of holiness and
worship. In these temples we never got
any peace of mind, nor could we wor-
ship the God with humility. They also
used obnoxious language toward Swami
Pranavananda and threatened him for
aiding us out of their trap. We left both
temples with tears in our eyes. What a
paradox. Expecting to worship in peace
at the abode of the presiding Almighty,
what we gained instead was eroding of
our faith, nervousness and frustration.
The same treatment was repeated
when we visited a few of the major
temples in Tamil Nadu.
I have been told that this is the universally ac-
cepted order in all the major temples of India,
including in Kasi and Mathura. I wonder why no-
body has raised their little finger about this unac-
ceptable behavior and come up with a solution for
safeguarding pilgrims and devotees and regaining
sanctity in these places. Our temples need to be
liberated from the diabolical environment created
by these perpetrators. The story is different if one
goes to a small village temple. There is no huge
crowd, no harassment and no pickpockets. By and
large, a serene atmosphere still prevails. The au-
thorities of the temples should take action to pre-
serve the culture and sanctity of our temples.
Those who live in the Western world frequently experience an-
other phenomenon which we did not anticipate in the third mil-
lennium. In India we do not allow non-Hindus to enter the
temples, while the Western churches in America provide all facili-
ties for us to conduct our ritual worship in their institutions. Now
that we have a number of temples in the Western world, it is not as
common as it was ten or twenty years ago, when we had no places
of our own. But still today, our smaller communities use Christian
church facilities graciously given for their Ganapati, Lakshmi and
Durga festivals on a yearly basis. This, then, is my second point of
concern, the insensitive way temples treated foreigners, particular-
ly Westerners, even though most of them are “more Hindu” than
any average Hindu by birth. These Westerners have studied the
scriptures more thoroughly than the average Hindu of India. Of
course, casually and illegally, many temples still discriminate
against the harijans and backward classes. But the boards hanging
outside the entrances of Kerala temples legally deny the rights of
non-Hindus to enter and worship. They are a shame to the civi-
lized human race as a whole, and particularly to the true Hindu.
Who goes to a temple anyway, an atheist or a believer? Until half a
century ago the harijans and backward class Hindus, the targets of
abuse and discrimination, were not allowed to enter the temple.
Now we discriminate against these fellow Hindus by faith instead
of birth.
How long will it take us to stop this onslaught of unrighteous,
demanding priests and the denial of entry to “non-Hindus” and to
bring the Godliness back to our temples all over India?
Viswanath P. Kurup, Ph.D., 66, is professor of pediatrics and
medicine at the Medical College in Milwaukee, Wisconsin. Born in
Kerala, he and his wife Indira have three children and six grand-
children. E-mail: vkurup@mcw.edu.
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 61
H E A LT H
Lead: The Hidden Poison
This utilitarian metal is a serious health hazard for India’s children
By Choodie Shivaram, Bangalore
hat kind of mother earth
are we going to leave behind for
future generations? I have heard
parents say with guilt, “Imagine,
our children are going to live in a
polluted world, where fresh air will be a lux-
ury, unadulterated and organically grown
food unavailable, natural uncontaminated
water nonexistent.” Many times I feel the
same way, too. Our children are not going to
enjoy the same fresh environment we did.
They are going to live with the threat of the
most dreaded diseases, and we have our-
selves to blame. This may sound threatening,
alarming and unbelievable—but that’s the
truth. Consider just one element, lead,
which now pollutes our air, our water, our
homes and our soil. It’s poisonous, especial-
ly for children, who can suffer permanent
brain damage even with low exposure.
Lead’s toxic nature was recognized 4,000
years ago. That didn’t stop the Romans from
using the heavy metal for everything—water
pipes, cooking pots, aqueduct liners, wine
amendments, food seasoning, even facial
makeup. One of their lead mines in Spain
required tens of thousands of slaves to oper-
ate. Even today Spain supplies half of Eu-
rope’s lead, refined from the mineral galena.
charles creekmur
Romans, especially rich Romans, ingested so
much lead from so many sources that many
modern historians believe the consequent
deterioration of their mental and physical
health was a significant factor in the decline
of the Roman Empire.
Today lead continues to poison humanity
from these same ancient sources, especially
pots and plumbing, plus a few new ones, no-
tably leaded gasoline and lead-based paint.
It’s a worldwide problem, less serious in un-
developed regions where lead is little used
and in highly developed regions that have
outlawed its use. Most of the real danger ex-
ists in developing regions that have increased
their use of lead without recognizing the
hazards. Case in point: India’s cities. Over
50 percent of children under twelve in met-
ropolitan areas have unacceptable levels of
lead in their blood (over 10 micrograms per
deciliter), according to a study on lead poi-
soning conducted by the George Foundation
(www.leadpoison.net/INDEX.htm). The stu-
dy, “Project Lead Free,” was conducted dur-
62 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2
ing 1997 and 1998. It found, for example,
that about 40 percent of Bangalore’s children
have high levels of lead. Just twelve years
ago, Bangalore’s children had one of the low-
est rates in India, just 15.8 percent.
The George Foundation, along with the
World Health Organization and World
Bank, has been focusing on the looming
dangers of this widely used metal. The Na-
tional Referral Centre for Lead Poisoning,
headed by Dr. T. Venkatesh, professor of
Biochemistry, St. John’s Hospital, has been
instrumental in these studies. The Centre
has been working towards reducing lead
poisoning and plans to establish a lead map-
ping of the country.
Lead is highly toxic to humans. It is ingest-
ed through inhalation or absorbed through
the skin. Once absorbed into the blood-
stream, some of it is filtered out and excret-
ed, but most is retained in the liver, brain,
kidneys and bones—affecting them seriously.
Eighty to ninety percent of airborne lead
Galena: Lead is extracted from this com-
mon mineral
poisoning in cities is caused by vehicle ex-
haust. According to the study, in Bangalore
there has been a 250 percent increase in
lead levels in blood, which is directly pro-
portional to the increase in vehicular densi-
ty. With the introduction of lead-free petrol,
hopefully the figures should fall, as they
have in Delhi and Mumbai, which require
unleaded gasoline.
Lead doesn’t occur naturally in gasoline.
It’s added to prevent “knock,” the premature
ignition inside a cylinder. Lead’s antiknock
property was discovered in 1921 and
promptly introduced to gasoline. There were
serious health concerns about it even then,
billion rupees per year. our lakes, bays and reservoirs each year dur- later neurological behavior were associated
Canned food and drinks, newspapers ing Ganesha Chaturthi and Durga Puja are with lead in the mother’s blood. Lead poi-
used for packing food, cosmetics like eye a source of ground water pollution. Temples soning causes genetic disorders for three
makeup, hair dye, sindhoor, lead-based
paints, ceramic glazes, industrial emissions,
exposure at battery units and tea are all po-
tent media for lead poisoning. While we
rightly blame vehicular pollution for the ma-
and religious institutions can set an example
by requiring all Deities to be painted with
lead-free, nontoxic paints. Lead paint was
outlawed in the US in 1978.
Experts state, “Children’s toys and pencils
generations, caution experts.
Treatment is not easy. In severe cases, ex-
ceeding 40 mcg/dl, the patient is put on
medication, or chelation. In India, the drug
Penecillmin is used despite its severe side
jority of lead exposure, our own habits con- can do without paint. A single chip of paint effects. The drug Des Mercapto Succinic
tribute also. Packing food in newspapers is a the size of a thumbnail contains 50 to 200 Acid (DSMA) used in the US and believed
very common Indian practice in shops, ho- mcg of lead, and an ingested few chips can to be safer, is awaiting clearance from the
tels and at home. The newspaper ink con- raise the intake to 1,000 times the accept- Indian authorities. In other cases, doctors
because workers at the plants producing the tains lead. Most households use newspapers able limits.” Even cow’s milk has been found advise change of environment to a pollution-
antiknock additives died or went crazy. for kitchen work, especially to drain fried to have abundant lead when the cows drink free atmosphere, good nutritive food with
But—shades of the tobacco companies—the foods. Lead binds itself to that fat and is in- from polluted water sources. multivitamin supplements and plenty of flu-
manufacturers of leaded gasoline set up a gested. So, caution should begin at home. The risk to children starts before they are ids. Yogurt, which is an essential part of In-
laboratory which “proved” lead in gasoline “Some Ayurvedic medicines, specifically born. In pregnant women, lead in the moth- dian food, is highly advised if a lead-free
wasn’t a health risk. This misguided and er- Vasnatha Malathi, Swarna Malathi, Trivanga er’s blood passes on to the fetus. “It is essen- source of milk is available to make it from.
roneous conclusion was only overturned in Bhasma, certain brands of Chyawanprash tial for pregnant women to have their blood Lead poisoning is emerging as a deadly
the late 1960s, when researchers finally and liver medicine, have tested high for lead level checked in order to save the new- scourge. Our government needs to institute
showed, among other evidence, that the lead,” stated Dr. Devaki Nag of King born from developing any deformities,” laws controlling vehicular and industrial lead
amount of lead in our bodies today is a hun- George’s Medical College. states Dr. Needleman, professor of Psych- pollution, while we ourselves need to control
dred times that of our ancient ancestors. Even our religious festivals are contribut- iatry and Pediatrics at the University of the sources right within our homes. ∏π
Lead in gasoline was first limited in the US ing. With lead used in most paint in India, Pittsburgh in the US. He studied 5,000 new- for more information, contact
dr. t. venkatesh: venky_tv@hotmail.com
in 1976, then outlawed in 1990. The mean the colorfully painted Deities immersed in borns and found that minor deformities and
blood lead concentration in American chil-
dren dropped from 13.7 mcg/dL to 3.2
mcg/dL, in direct proportion to the reduc- THE CAUSES OF LEAD POISONING AND EFFECTS ON CHILDREN’S HEALTH
tion of leaded gasoline produced. See www.
leadpoison.net/general/history.htm for more Highly toxic to humans, lead is non-biodegradable, accumulating in the air, in
details. drinking water and anywhere else where it is deposited by human industry. A
Airborne lead from exhaust is especially
difficult to protect against. “In a polluted en- recent study in six major Indian cities found about 51.4 percent of children under
vironment, there is no use in wearing a 12 had dangerous blood lead levels (over 10 micrograms per deciliter)
mask or covering the face with a handker-
chief, because the fine lead particles mingle
in the air. None of these can filter out the MAIN CAUSES FACTS AND EFFECTS
lead. Lead, when deposited in any other or-
gan, can be removed by treatment. But once High lead retention in children up to
Petrol Children’s digestive systems six years old inhibits brain development
it enters the brain, the damage is irre-
additives absorb up to 50 percent of
versible,” said Dr. Venkatesh.
After airborne lead, the next most com- the lead they ingest Blood lead levels of around 10mg/dl
mon source is ingestion. Children’s digestive are associated with disturbances in
system absorbs up to 50 percent of the lead Food can early physical and mental growth
they swallow. Younger children absorb lead soldering
six to eight times more easily than adults. Studies show each 10mg/dl lowers a
Low calcium and iron in children makes child’s Intelligence Quotient by as much
them more susceptible to lead poisoning. In as 5.8 points (average IQ = 100)
adults, doses as low as five micrograms per Lead-based
deciliter result in increase in blood pressure paint High doses cause coma,
and damage to the kidneys and liver, ac- Lead dust convulsions and death. Lower levels
cording to doctors and experts working on from toys,
effects of lead pollution. may cause anemia
Ceramic floors, pets and
Beyond 10 mcg/dl, lead entering the brain soil is ingested
in children leads to permanent lowering of glazes The World Health Organization
when children put
intelligence and learning disability. Anemia, estimates 15-18 million children in
their hands in their
lethargy, hypertension, inability to concen- mouths or suck developing countries are suffering
trate on studies and neurological disorders their thumbs permanent brain damage due to lead
Drinking water
poisoning
r e u t e r s / pau l s c r u t o n
are the common effects of lead poisoning.
“We have an environmental health crisis
systems
in India. It is a national disgrace that we Between 1976 and 1991 the virtual
have collectively allowed lead poisoning to elimination of U.S. leaded gasoline led
affect millions of our children and others,” Cosmetics to a 77 percent drop in average blood
says Dr. Abraham George, founder of lead level
George Foundation. The resulting loss in
productivity to India is estimated at three
j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 63
TEMPLES his plans for the temple. He would not ask Temple renovation: (from top bring the ultimate peace. With-
for, nor accept, anything more than a one- to bottom), Balasubra- in weeks after the ceremonies
rupee coin, as he did not want big-money maniyam and family bless the celebrating the temple renova-

Every Little Bit Counts interests to monopolize the temple. He want-

ed to make it everyone’s temple. Every time
he asked for a coin, he prayed for fulfillment
start of the carving of the
Goddess; before the final in-
stallation, the Goddess is pa-
tion, Balasubramaniyam’s
mother left her body. As Bala-
subramaniyam discharged his
of his temple plans. raded around town; towns- duty of cremating her, recover-
How one man renovated a temple by collecting Since he moved to Pasumalai, Madurai, in people gather at the grand ing her ashes and dispersing
1987, Balasubramaniyam had not spent a opening festivities them into the river, it occurred
just one rupee, and no more, from each person day without visiting the forty-year-old Mari- to him that death is simply an
amman temple at the entrance to his colony. coins continued to trickle in. event in which elements em-
The presiding Deity, Goddess Mariamman, Soon the kitty jingled with the brace elements. Flesh, blood
By Vatsala Sperling, Vermont, USA wanted everyone in his community to par- was made of clay. She had a leaky thatched sweet sound of 300,000 coins. and bones (minerals) go to
alasubramaniyam’s weird habit ticipate in the temple work. He chose not to roof over Her head, perched on four bam- Word about the temple renova- earth; the water content of
was incurable. When anyone looked accept the coin on his outstretched palm boo poles. She should have been painted tion began to buzz around the the body vaporizes and min-
at him for even a moment, he would which would be symbolic of accepting it for every year, but wasn’t, due to lack of money. neighborhood. The community gles with the clouds; the
pull a gleaming brass plate from his himself, rather he would receive the coin on She was offered no daily puja, or worship, flexed its muscles into action body’s heat merges with the
briefcase and ask the person to drop a one- a plate, symbolic of accepting it on behalf of by a priest. Balasubramaniyam and offered to do anything nec- enormous heat of the pyre;
rupee coin onto it. This collection went on vowed to Her that someday he essary to make “their” project a and the life force (the divine
for years. would renew Her shrine. success. being within) flies off into
In June, 1999, a stroke Over the years Balasu- By May, 2000, the new Mari- the infinite expanse of
turned his active 78-year-old bramaniyam’s collection had amman was fully carved. On the space. But is mother really
mother speechless and para- grown into 100,000 rupees auspicious day, a fire ceremo- dead? Or is she more alive
lyzed. Balasubramaniyam and (us$2,100). Just imagine ny,was performed at the old tem- than ever, exalted and pre-
his wife Nagalakshmi threw meeting 100,000 people, ask- ple, asking permission from the sent everywhere, embracing
themselves into providing ing each of them for one ru- Deity for installation of a new everything and everyone?
home-based, long-term care for pee, and praying that many statue and for the commence- When Balasubramaniyam
their mother, a job too few chil- times. Maybe he could con- ment of renovations. The visited the temple a few days
dren dare undertake these days. vince others to collect rupees flower-bedecked Goddess was later, he could not really pray.
Balasubramaniyam’s mother for the temple as well. taken in a procession all over All he could do was see im-
had composed bhajanas, or de- One evening, looking down the neighborhood and was then ages of his mother merging
votional music, ever since she from his terrace, he spotted a installed in a sanctified spot in with the Goddess Amman.
was seven years old and, until bunch of young boys chat- front of the old Deity. Now, having inspired the en-
her stroke, had sung like a bird. ting away under a streetlight. By now, his mother, who had tire neighborhood to renovate
As he watched her now in her si- “Boys,” he called to them, been bedridden for nearly a Her shrine, Mariamman has
lence, he remembered his child- How would you like to help year, was declining rapidly. settled into a peaceful and
hood, when his mother spoke to renovate the Amman tem- “Hold on, mother, we are just much adored life. A priest
him with love, sowing seeds of ple?” The boys, who mo- about to fulfill your dream,” comes twice daily to perform
dreams in his mind—dreams of ments before had been talking about the lat- Balasubramaniyam would pujas to the Goddess. Neigh-
getting a good education, of being useful to est episode of an MTV program, looked at think every time he went into borhood volunteers maintain
society and his country, of doing good. Bala- him as if he had just landed from outer the room to check on her or the shrine, and Balasubra-
subramaniyam also remembered his strug- space. No one had ever approached them feed her (she was off solids maniyam’s eleven-year-old
gles as a young adult to understand the with such an outlandish idea. But Balasu- now and living on only water, daughter Asha sweeps the tem-
meaning of all the ups and downs of life. His bramaniyam had ample patience and a way milk and yogurt). ple every day. The temple has
mother had told him, “If you can, you should with youngsters. By the next “under-the- By September, a concrete become an immense source of
build a temple one day. The idols in the tem- street-light” meeting, these same boys had shrine and gopuram, or temple pride and joy for the commu-
ples are not just stone. If you look at them been transformed into eager generals, com- tower, had been completed. nity and has also become a
with the right attitude, you can receive an- mitted to renovating the Amman temple. Ten priests assembled to con- center for many social interac-
swers to many troubling questions. Also, Their families were surprised to see them duct the kumbhabhishekam, tions. The residents of Pa-
temples are power places; they prompt peo- stop chasing after pop-culture and work for grand opening. This was the sumalai would like to improve
ple to shed their burdens of worry and anx- a temple instead. To these boys Balasubra- most festive and joyous event the temple even further. Their
iety, and charge them up with new energy.” maniyam explained how he collected money the entire neighborhood had wish list includes a compound
“Now is the time, mother,” thought Bala- over the years and then invited the boys to ever participated in. Balasubra- wall and courtyard of brick
p h o t o s : vat s a l a s p e r l i n g

subramaniyam, “Now is the time to fulfill add to it—but no extortion or demanding, he maniyam’s father, who had lived and cement, running water, a
the dream you planted in my heart so many told them. The boys could approach anyone in northern India since he was good garbage bin, a stand for
years ago.” He whispered his resolve into and everyone and ask for just one rupee. three, had never seen a kum- keeping footwear, and a full-
mother’s ear. She could not answer, but While the boys learned valuable lessons in bhabhishekam in all his life. The time priest. None of this can
squeezed his arm with her left hand, the patience, perseverance and staying focused, same was true for many people be accomplished without
one that was not paralyzed, looked at him, they also discovered the simple math that in the neighborhood, both young adding one rupee to another. If you ever go
and cried. over time, one plus one plus one adds up to and old. Beginning on the day of maniyam often saw something like a smile to Madurai, don’t forget to visit the Mari-
A few years back when I had asked Bala- a million and more. the grand event, Balasubramaniyam on her contorted face. Perhaps she could amman temple in Pasumalai to see for your-
subramaniyam why he collected coins, he In February, 2000, Balasubramaniyam spooned into his mother’s mouth every day a taste the difference between this sacred wa- self what a difference a single coin can
said that he had plans for a temple. He Devotion: (top), Balasubramaniyam and his and his wife commissioned a sculptor to few drops of punyatirtha, sacred water, from ter and her daily regular water. Indeed, the make. ∏π
feared that if he used only his own money to wife Lakshmi just after the temple renova- carve a Mariamman statue in black stone. As the gopura puja, temple tower ceremony. sacred water from the gopura puja is a wa- mariamman koil c/o mr. b.r. balasubramaniyam,
build it, some sleeping ego might flare up in tion and installation of the Godesss the sculptor chiseled away at the stone, Her physical condition continued to worsen, ter like no other—it has in its molecules a 22 thiagarajar colony, pasumalai, madurai 625004,
india.
him, rendering him overly prideful. He Mariamman (bottom) carving out a beautiful Goddess, one rupee but she was cheerful, and Balasubra- power to give peace to the soul. And it did

64 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 65
 Wrong concept: Some meditators think they H E R I TAG E
can offset the effects of smoking with yoga

as “shirt pocket poisoning.” More technical-

ly, it is “carbon monoxide suffocation.”
The carbon monoxide in the cigarette
smoke displaces the oxygen in the lungs,
creating a poison, causing chemical suffoca-
tion. Among the detrimental effects of this
suffocation are a hazing of the mind, drow-
siness, a reduction of visual sharpness, a
slowing down of reflex reactions, an in-
crease of blood pressure and, among longer
range effects, hardening of the arteries.
Nausea and dizziness often accompany
these reactions, indicating a reduction of
the output of blood from the heart.
In the normal metabolism of bodily
processes, carbon monoxide and carbon
dioxide are created when hemoglobin gets
broken down in the blood. Normally, in a
healthy nonsmoker, less than one percent of
this hemoglobin gets broken down each day.
Earth’s Rarest Tree
The lone Paarijat of Barolia is one of a kind,
a wish-fulfilling tree under protection
By Tirtho Banerjee, Lucknow
estled in the serene woods of
Barolia village near Ramnagar in the
Barabanki district of Uttar Pradesh,
India, a lone Paarijat is believed to
be the only living example of its species in
the world. The huge tree spreads out in a
circle about 50 feet wide and reaches a
height of 45 feet. The trunk measures 27
feet in diameter. During August, white
flowers bloom, emanate an overwhelming the Indian government has de-
fragrance and turn golden red on drying. clared the tree a protected one and

photos: tirtho banerjee

But in the light smoker it’s about three per-
cent, and in a heavy smoker eight percent
or more.
Above the one percent range, a slowing of
thought as well as feelings of being tired
and lethargic are observed. When a three
percent level is reached, visual sharpness is
impaired and acute sensitivity to light is ex-
w w w. c o m s t o c k . c o m
Locals relate a lot of good omens to the
tree and worship it on religious occasions.
They see Paarijat as a kalpataru, a wish-ful-
filling tree. One who sights Paarijat’s rare
flower is reckoned very fortunate. On Bas-
ant Panchami day, a fair is organized here
that draws many tourists.
The bizarre rarity of the Paarijat has
released two Paarijat stamps, it has
done little to care for it. Botanists
are again raising alarm over its
condition. Experts of Narendra
Dev Agricultural University con-
tend that the concrete platform
around the tree is causing decay.
Purshotaam, an employee of the

perienced. It may here be noted the rela-
tionship between blood impurity and the
increased need for eye glasses. At five per-
cent the skin appears to be shallow and of-
ten takes on an ashen or dusky hue. Babies
born to women in this grouping already
have a bloodstream set for all the diseases
associated with addiction to nicotine. The
H E A LT H child is actually born with the craving, and
his or her skin often reflects the toxic state
drawn botanists from different parts of the
world, and the government of India to issue
two stamps in its honor. It bears no fruits or
seeds, and all efforts to grow specimens else-
where have gone in vain. Researchers from
all over the globe, after extensive study, have
placed it under a special classification. They
wonder at the origin of the Paarijat.
Legends have it that Paarijat is one among
the 14 gems that issued forth at the samudra
forest department who looks after
the tree, says it has shrunk substan-
tially over the years.
The tree has been fenced, and
people are allowed to touch it only
on Tuesdays. Unfortunately, tour-
ists have engraved their names on
the trunk, damaging it permanent-
ly. The tree is home to many birds,
including pigeons and parrots. The

Smoking Yogis, Beware! of the mother.

Pranayama increases the dangers of cigarettes
By Dr. Swami Gitananda, India
hen i was just a school boy,
cigarettes were referred to as “cof-
fin nails.” Every puff was another
nail in the coffin. We were aware
even then of the dangerous effects of tob-
acco upon health, but at that time, in the
early 1940s, there was not much factual evi-
dence. Today, there is. Yet surprisingly, cig-
arette smoking has actually increased. Bil-
lions of dollars are being spent trying to
find a cure for cancer without any regard
for its cause. We want our bad habits and
good health, too. It can never happen, for we
are defying nature’s laws. If we remove the
causes of disease, we can have natural good
health. Some of these causes are difficult to
remove because they are created by impure
air, pollution from industry and motor vehi-
cles. But we can always stop smoking.
Many sincere yoga students believe that
they can continue to smoke cigarettes and
offset the harmful effects by doing extra
pranayama (breath control). This is a dan-
gerous assumption. Pranayama opens up
new cells to atmospheric air. These young,
tender cells may be more vulnerable than
the older, more resilient, cells. Pranayama
may actually be more dangerous for ciga-
rette smokers. This is particularly true if one
feels drowsy after doing pranayama. Or, af-
ter smoking a cigarette that “used to give
them a kick,” they now experience a let-
down. The condition is popularly referred to
At seven percent, heart disease is a corol-
lary. Susceptivity to any condition consid-
ered epidemic is suggested by a reading of
twelve percent or more. Here the blood ves-
sels are heavily coated with cholesterol,
inviting disease into the body. Cigarette
smoking reduces the blood flow, but raises
the blood pressure.
There is a dangerous trend among mod-
ern yoga teachers to separate one’s lifestyle
from yoga. Immoral persons who indulge in
bad habits and pose as experts in pranaya-
ma and meditation call themselves yogis
simply because they have a flexible body.
This is an obstruction to spiritual life. ∏π
Dr. Swami Gitananda was a
yoga teacher in Pondicherry,
India, the author of 25 books
and publisher of Yoga Life, a
journal still continued today.
He passed away in Decem-
ber, 1993, at 88.
manthan, the Churning of the Ocean of
Milk in ancient times, whence also came the
nectar of immortality. The Gods took the
spontaneous music of the birds ac-
companied by the soothing com-
fort of the tree’s shade has to be ex-
tree to heaven where it embellished the perienced to be believed. But if the
chariot of Lord Indra. Haribans Purana says
that the Pandavas brought the tree down
slow decay and neglect of the Paar-
ijat continues, man may one day
from heaven during their exile and offered bereave its loss. ∏π
125,000 of its golden flowers to Lord Siva to
contact: tirtho banerjee,
win victory in the forthcoming battle. 131 rabindra palli, faizabad road,
While religious people across India know lucknow, 226016 india
of this tree, it was only through the efforts of
Baba Kashidas, Manzoor Miyan, Shiv Singh
Saroj, editor of Swatantra Bharat, and the
ex-governor of Uttar Pradesh, Vishnu Das,
that Paarijat is now known to the world.
In the early 1960s, the forest depart-
ment planted many eucalyptus trees
around the Paarijat as part of an af-
forestation drive. It started shrinking.
Experts from Nainital discovered that
the Paarijat was dying because of wa-
ter deficiency. Subsequently, the eucalyp- Paarijat: (clockwise from top left) stamp issued in
tus trees were uprooted, and the Paarijat re- tree’s honor; view of tree showing enclosure fence;
gained its glory. close-up of the unusual trunk; and the tree’s golden-
In recent times, in spite of the fact that white flower

66 h i n d u i s m t o d ay j u ly / au g u s t / s e p t e m b e r , 2 0 0 2 j u ly / a u g u s t / s e p t e m b e r , 2 0 0 2 h i n d u i s m t o d ay 67
 Ayurveda Encyclopedia
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69
 The Infinite Gurudeva
1 — 2001
“There is no coming.
There is no going.”
Gurudeva in Dancing with Siva.
I caught Thee looking
into my western window,
With Eyes radiant, thy Face in glow,
That smile that lights the world;
Thy HAIR in tresses of crimson
clouds scattered across the sky.
Silent and somber I stand.
My garden trees throw long shadows.
Magpies nestle in the branches.
The Cosmic Dancer glimmers in
the light of the oil lamp.
I hear the distant sound
of the temple bells.
The SUN has set.
2 — 1952
“…in the death of death
lies Immortality, namely Siva…”
Sri Anandamayi Ma.
Tolstoy once wrote about a “young man’s
first taste of love; a soldier’s first taste
of battle.” But I have felt
a little boy’s first taste of death:
No guru, no god, nor my cries
could bring my father back.
Words of wisdom were but hollow.
Seconds, minutes, hours, days, months,
years—waves of time buried me
in dreams of deep sorrow.
3 — 1991
I, who sat behind the mahogany table,
pen pushing to earn an extra dollar,
While the sun crossed the skies,
was touched on a Sunday morning
Up Batu Caves by a message—
Mystical, sacred and profound:
God spoke to Gurudeva.
4 — 1995
The blue seeds were strewn on the
ground where the tall sentinels stand.
by Dr Arjunan Subramaniam,
January 2002, Malaysia
In Honour of Satguru
Sivaya Subramuniyaswami
Among the rudraksha trees, I felt
“God’s compassion for all beings”
Among the seeds, I was a seed of life.
From the forest I walked to the pond,
collected water in a pot and was led to
the sacred sambu boulders;
a short prayer and a monk led me
along a path of lush greens and
behold: there He was,
sitting under the Banyan Tree
like the rising sun.
I sat at His Holy Feet:
Thou, who shed my cocoon of sadness.
5 — 1993
Life flickers like the flame,
and when it ends it begins;
From where it comes, it goes:
Let not the mystery be solved,
Least my joy of seeking Thee
be over.
6 — 2001
Thou art gone and not gone.
Thou art here and not here:
A caged bird forgets
that it has wings to fly.
Ask me not to weep, I, who forgot
to expect the unexpected.
7 —1947-2000
Thou, who reached Mt. Meru
at the tender age of twenty two;
Blossomed into the Father of
Hindu Renaissance, with the septre
of Truth in Thy hands.
Of the celestial lights,
Thou art the light of God on earth;
of flowers Thou art the Lotus;
of Satgurus, the High Priest of Moksha.
Thou, who have become all Eyes,
The AUM of the Cosmos
Have now the powers of the spirit
of appearing and disappearing.
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9 — November 2001
A knock on the door
brought the moment of hollowness
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But by slow degrees from the chaos
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that emanates from the hollow flute,
Arose, Iraivan, the phoenix,
The pillar of Truth,
Thy gift to mankind…
10
If my words can materialise into flowers,
may they change into roses of red hue
at Thy holy feet: I, who God is Simple Beneath the Raindrops Upon Nine Tales Be “SELF”-Centered,
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Everything Else is Umbrella’s Edge the Parched Fields from the Heart Not Self-Centered
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 Singapore / Malaysia Yoga Classes Chakrapani Ullal, Vedic Astrology
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Kaliamman Temple(Toa Payoh Lor. 8) • Sri Ruthira Life—through Five Truths and Four Practices. The first two and enjoyed associations with many of India’s most revered
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 RECENT ENDOWMENT CONTRIBUTIONS
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Anonymous
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days, plus religious classes on weekends. The Kartikeyen Manick 67.00 Ajit S Adhopia 212.72 Anonymous 25.00
Aaran Mohann 241.50 Lila Shakti Devi 75.00 Michael Cherry 25.00
ashram recently purchased a van so the children Jayaluxmee Mooroogen 3.33 Debra N. Fry 83.00 Ashish S. Chitnis 504.00
Logadasan Murugesu 140.00 J J Gordon 80.00 Ishani Chowdhury 50.00
could be conveniently taken to public school. Santha Devi Muniandy 188.09 Uma Pariti 5.50 Damara Shanmugan 150.00
Nalakini Niranjana 305.00 Gunasekaran Kandasamy 104.58 Total 754.00
Tiru Aramban plans to eventually build a Umah Rani Palanisamy 101.82 Ramakumar & Sailaja Kosuru 20.00
Chandran Param 558.40 Jutikadevi Raja 108.00 Nepali Kumari Goddess Fund
three-story building for the residents. Average Uma Pariti 5.50 Alex Ruberto 60.00 Uma Pariti 5.50
Logadassen Peruman 139.73 Matthew Wieczork 146.00 Niraj Thaker 11.00
monthly expenses for one resident amount to Pakion Vedee Peruman 14.97 Total 927.80 Total 16.50
Syam P. Reddy 126.00
RM 2,500, which includes food, medical ex- Marilyn Reid 126.00 Loving Ganesha Distribution Kapaleeshwara Temple Fund
Selvaraj Sanjeevee 29.70 J J Gordon 216.00 Anonymous 125.00
penses, accommodation, transportation and Chandra Shekharan 525.00 Manoharan Navaratnarajah 75.00 Vasudevan Jayanthi 300.00
Dasa Sivam 232.00 Matthew Wieczork 40.00 Total 425.00
wages for a caretaker cum cook. As a volunteer Lavanadevi Sivam 159.00 Total 331.00
Robert Sorrells 216.00 Manjung Hndu Orphanage Endowment
organization, the Ashram needs much support Raghuraman Srinivasan 252.00 Manitha Neyam Trust Fund Uma Pariti 5.50
Josephine Sudha 62.50 Sarojnidevi Ramanathan 150.00 Jutikadevi Raja 108.00
from kind-hearted souls to meet its many com- Shun K Sunder 1,001.00 Bala Sivaceyon 15.67 Mahadevan Sannasy 50.00
K. S. Thamilarasi 192.57 Total 165.67 Total 163.50
mitments in helping these children who are or- Saroja Vasudevan 20.00
Shivani Vinayaga 282.36 HHE Administration Pazhassi Balamandiram Orphanage Fund
phans or victims of abuse. There is much to pro- Per Winther 189.00 Chandran Nagalingam 550.00 Anonymous 181.50
Total 8,424.27 Uma Pariti 5.50 Harold Green 25.00
vide to maintain their health, comfort, sense of Total 555.50 Amol Hari Joshi 21.00
Hindu Businessmen’s Association Uma Pariti 5.50
being at home and happiness in general. Every Anonymous 21.67 Saiva Agamas Trust Fund Total 227.50
Vel Alahan 600.00 Chandran Nagalingam 150.00
gesture of kindness helps these children mature into self-dependent, self-confident, well ajusted Paramaseeven Canagasaby 21.17 Matthew Wieczork 45.00 Udayan Care Endowment
Manogaran Mardemootoo 49.99 Total 195.00 Anonymous 25.26
beings totally and positively integrated into the community. Easvan Param 57.25 Jutikadevi Raja 108.00
Janaka Param 11.00 Positive Discipline Education Fund Total 133.26
Total 761.08 Vinaya Alahan 255.00
HHE fund #53, established to support this most worthy institution, has a current balance of Shanta Devi Periasamy 265.00 Coconut Money Tree
Boys School for Iraivan Priesthood Total 520.00 Personal Income Fund
US$13,685.34. In March 2002, Manjung Ashram was issued a grant worth RM 1,900 from this fund. Indra Dhaksinamurthi 45.00 Gowri Nadason 10.00
Shanta Devi Periasamy 32.87 Thank You Gurudeva Fund Satya Palani 50.00
Bala Sivaceyon 52.23 Anonymous 250.00 Total 60.00
Total 130.10 Sandra Aberkalns 50.00
Also benefiting Malaysian children is HHE fund #16 established in 1996 by Arjunan Subramaniam, an Subash & Suman Ahuja 25.00 Total Contributions $59,795.14
Mathavasi Medical Fund Neeja & Nimish Bakshi 101.00
attorney in Kuala Lumpur. It is known as the Malaysian Hindu Youth Educational Trust and provides Arul Karttikeya 256.99 Jagdish P. & Usha Bhatnagar 51.00 Funds at market value February 28, 2002
Gowri Nadason 30.00 S. And Saroja Chandrasekaran 101.00
free and wide distribution of the Saivite Hindu Religion Children’s Courses to Malaysia’s Hindu Chil- Vayudeva Varadan 45.00 Stephanie Corgatelli 300.00 Total Endowment Funds $3,251,325.12
Matthew Wieczork 45.00 Praful & Bharati Desai 101.00
dren. To date, hundreds of copies have been distributed throughout Malaysia. The fund has a balance Total 376.99 Shiris & Bharati Desai 51.00 Total Pooled Income Funds $164,150.81
Amarnath Devarmanai 324.00
of US$10,230.07. Nadesan Shum Fund Appasamy Kuppusamy 69.71 Grand Total $3,415,475.93
Sadhunathan Nadesan 1,008.00 Debra N. Fry 84.00
Kelvin F. Gagnier 245.00
Tirunavakkarasu Nayanar Gurukulam Suguneswary Gunasegaran 130.00
Aran Sendan 153.00 Patty Hickey 88.00

MEMORIAL FUNDS
Establishing a memorial fund at Hindu Heritage Endowment can, in addition to honoring a deceased
loved one, provide permanent financial support to the loved one’s favorite Hindu institutions—per-
haps a temple in the town in which he was raised, an orphanage or a swami’s ashram that he support-
ed. Because of HHE’s unique global reach, the beneficiary institutions can be in any country in the
world. Two of our current memorial funds are described below.
The Sundari Peruman Memorial Fund was started by Markandeya and Ravi Peruman—husband and
son of Sundari—both now living in California. The Fund welcomes donations from anyone who loved
or admired Sundari Peruman. The endowment is dedicated to teaching Hindu children in America
about their religion. Another memorial fund is the A. Shanmugam Family Fund, created by Bala Shan-
mugam of Ipoh, Malaysia, in honor of his father. Bala’s mother, Sambugardevi, and other members of
the family joined in to establish the fund. This endowment gives a yearly grant to the Abirami Amman
Temple at Thirukadaiyur, South India, which in turn performs a monthly archana to the family.
MISSION STATEMENT: Hindu Heritage Endowment is a publicly supported, charitable organization recognized as tax ex-
empt by the IRS on April 22, 1994. Employer ID 99-0308924. Founded by Satguru Sivaya Subramuniyaswami, its philan-
thropic mission is to provide secure, professionally managed financial support for institutions and religious leaders of all lin-
eages of Sanatana Dharma.
PROFESSIONAL ADVISORS: Halbert, Hargrove/Russell, Investment Counsel; Alvin G. Buchignani, 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. Donations 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
KAUAI’S HINDU MONASTERY
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tel: 808-822-3012 ext 228 ● fax: 808-822-4351 ● hhe@hindu.org ● www.hheonline.org
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78
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pg 86 DigitDh JAS02 §
CARTOGRAPHY
India Maps
hether you are
W in need of driving
around Mumbai or look-
ing for a wildlife tour in
Rajasthan, you can easily
find your way with Maps
of India (www.mapsofin
dia.com). The site lets
you explore India with
thousands of maps, in-
cluding interactive maps,
travel, tourist and
wildlife maps, states and
w w w. m a p s o f i n d i a . c o m
Click your way around the subcontinent with this site
RESOURCE
Hindu
Dictionary
H ave you ever
wanted to know the
meaning of a Hindu
word but couldn’t find
an understandable or
complete meaning, even
by searching the entire
Web? One of the best
4/30/02 5:26 AM Page 86
Visit www.hindu.org
union territories maps, SOCIETY
city maps, road, rail, and
air network maps, along Gandhi’s
with distance guides and
other cartographic utili- Nonviolence
ties. One interesting fea-
w w w. c l e a n i n d i a . o r g
ture is an interactive de-
scription of India
(www.mapsofindia.com/
O ne of the most
inspirational and
informative sites on non-
maps/india/india.html) violence is the Gandhi
which provides a virtual Institute for Nonviolence
tour of the geographical (www.gandhiinstitute.
areas of the subconti- org). Founded by Arun
nent. For those needing Girls make natural, nonpoluting dyes for Holi Gandhi, the grandson of
maps of India on a regu- Mahatma Gandhi, and
lar basis, a CD is avail- ENVIRONMENT his wife Sunanda, it
able for online purchase.
Eco-Friendly Holi Colors seeks to prevent the vio-
lence that consumes our
homes, our hearts and
S acred saffron, resplendent red, sunny
Yellow, Brilliant Blue—all natural colors from
flowers and vegetables—make Holi festivities
our societies. Deeply in-
fluenced by his grandfa-
ther, Dr. Gandhi gives
safe. For years, CLEAN-India has been cam- examples of building
paigning against the highly toxic industrial colors peaceful relationships
and dyes used in Holi celebrations. These chemi- among people and com-
cals can cause anything from skin allergies to munities. The brilliant
cancer, even blindness (see page 59). There are, advice, insightful arti-
however, healthful, colorful alternatives that can cles and resources on
be made at home. The recipes are at www.clean nonviolence range from
india.org/btonature/holi.htm. The site also gives fasting to anger manage-
alternates to dyes, including using flower petals ment. This site helps us
for throwing. While you are on the site, check clarify the vision of non-
out the tips for an Eco-Visarjana festival, and violence and inspires us
learn more about CLEAN-India, making India to “be the change we
ecologically livable for the next generation. wish to see.”
places to find an accu-
rate definition is to look
in the Dancing with Siva
w w w. h i m a l aya na c a d e m y. c o m
Lexicon (www.himalay
anacademy.com/books/
courtesy kanu gandhi
dws/DWSLexicon.html)
This encyclopedic dic-
tionary contains 700+
Hindu words and is an
invaluable tool whenever
an obscure Hindu term
or concept arises. Try
it—it’s well worth a
bookmark! Check out the meanings of complex Hindu concepts Gandhi’s ideals live on