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Ghaziabad, UP, India
Principal Maharishi Vidya Mandir Obaidullaganj- M.P.

Saturday, August 28, 2010

Education in Indology/Hinduism/Yoga and Spirituality

Hello Friends,
Namaskar,  India is a great country as well as a center of  study of culture and religion.
In this post i will try to post some study centers in India with regard to the art of living.....
If you also have information regarding this , plz mail me at pratap_nirbhay_singh@yahoomail.com
This will be your helping hand to this blog.

Links to some indological study centers:-

1.Dev Sanskriti Viswavidyalaya Shantikunj Haridwar

2. Patanjali Yogapitha of Baba Ramdevji

3. Bhartiya Vidya Bhawan

4.Kavalya Dham Lonawala

5. Auroville Pondicherry

6. Osho Centre

7. Art of living Of Sri Sri Ravishankarji 

8  Informative links on indology  
    http://www.indopedia.org/index.php?title=Landmark_Education    http://www.india-forum.com/forums/index.php?/topic/1836-indology-and-indologists/page__st__40

Friday, August 27, 2010

Was Arya realy intruders ?

Truth of propagator of the Aryan invasion theory: Max Mullar

June 14, 2006

Max Muller (1823-1900) German philologist and Orientalist. He was a British agent, especially employed (in 1847) to write the translations of the Vedas in such a demeaning way so that the Hindus should lose faith in them. His personal letter to his wife and mother dated December 9, 1867
reveals this fact.

He was highly paid for this job. He was paid 4 pounds per sheet of his writing which comes to 800 pounds of today (1999). This is an incredibly high price for only one sheet of writing. But the British were in such an
imperative need to get someone to do this job and Max Miller was the right person, so they paid whatever Max Muller asked for.

Max Muller's letters dated August 25, 1856, February 26, 1867, and December 16, 1868 reveal the fact that he was desperate to bring Christianity into India so that the religion of the Hindus should be doomed.

His letters also reveal that:
He lived in poverty before the British employed him. His duplicity in translation was praised by his superiors, and in London, where he lived, there were a lot of Orientalists working for the British.

To Chevalier Bunsen, 55 St. John Street, Oxford, August 25, 1856, he wrote:

"I should like to live for 10 years quite quietly and learn the language, try to make friends, and then see whether I was fit to take part in a work, by means of which the old mischief of Indian priestcraft could be overthrown and the way opened for the entrance of simple Christian teaching.Whatever finds root in India soon overshadows the whole of Asia."

To the Dean of St. Paul's (Dr. Milman), Stauton House Bournemouth,
February 26, 1867, he wrote:

"I have myself the strongest belief in the growth of Christianity in India. There is no country so ripe for Christianity as India, and yet the difficulties seem enormous."

(Source: The True History and the Religion of India: A Concise Encyclopedia
of Authentic Hinduism - By Swami Prakashanand Saraswati p. 268 - 270). For
more on Max Muller refer to chapter FirstIndologists and Aryan Invasion


As Max Mueller, the propagator of the Aryan invasion theory, wrote to his wife, "It took only 200 years for us to Christianise the whole of Africa, but even after 400 years India eludes us, I have come to realize that it is Sanskrit which has enabled India to do so. And to break it I have decided to learn Sanskrit."

The soul of India lies in Sanskrit. And Lord Macaulay saw to it that the later generations are successfully cut off from their roots.

(Source: Assaulting India's pluralist ethos -by D. Harikumar The Hindu).
For more on refer to chapter on Education in Ancient India).

What British rule has done...............

Major falsehoods as promoted by the British.

       Accordingly they created three groups of major falsehoods to deteriorate Hindu culture. They were:
1. Sages and Saints: To demean the Vedic Rishis, Sages and brahmans by calling them savages and to degrade all our great Masters and acharyas (because the early inhabitants of the British Isles were like savages, and prior to that, according to the Old Testament, the generation during the 1200’s BC was such that sometimes they slept with animals for carnal fun. So, killing and eating bulls, cows, horses and sacrificing animals was their regular routine).
2. Literature: To despise the authentic greatness of the Sanskrit language and to condemn all the scriptures including the Vedas, calling them a myth and poetical imagination (because they themselves had nothing but myths and the frantic expressions of fighting and killing of demons etc., like their ancient topmost classical book, Beowulf, written around 700 AD, describes about the mythological person Beowulf who went on an expedition and killed a savage monster and fire breathing dragons).
3. History: To reject the authentic history and to fabricatingly reconstruct a false history of India by making Chandragupt Maurya a contemporary of Alexander and making it a fixed point in their writings, and also by fixing the date of Hindu scriptures between 1200 BC and 1000 AD in order to fit in with their Aryan invasion fiction (because their own early history is the history of barbarism, and the later history is the history of lust, greed, cruelty, riots and wars with no spirituality at all).
In this way throwing their social and historical dirt on the Hindu culture by mutilating it, and thus, showing themselves that they are better than us, they ruled India for about two hundred years.
During the 19th century and the early 20th century almost all of the writers and the historians exactly followed the above guidelines of falsehood as established by the diplomats of the British regime. They were all either employed or appointed and influenced by them to write such books. Thus, there were quite a number of books written by the famous writers of that time with detailed statements and charts that elaborated the wrong descriptions. So, the few, who were independent writers, followed the same wrong tradition because that was the only available material for them to get the information for their writings.
In this way the entire literary work of the whole world was infused with such ideas. The Encyclopaedia Britannica was fed with all the wrong information about Indian culture, religion and history as written by Jones, Max Müller and others, and the other encyclopedias blindly followed the same tradition. It should be kept in mind that the British Empire was the most powerful empire in the world in those days. So it was quite easy for them to manipulate all the literary works of that period. 
For Details, Visit:-

The Holy Ganga

In the Sanskrit verse, ADI SHANKARA, offers his reverential salutations to GODDESS GANGA. The broad meaning of the verse is as follows:

"Oh Goddess! Goddess of all Divine Beings, Revered Ganga! One who helps us to cross over the Three Worlds!
One who revels in the Crown of Lord Shiva, Oh Pristine One! May my mind rest at Your Lotus Feet!
Daughter of Bhagiratha, Who confers all auspiciousness on the devout, the greatness and sanctity of your pellucid water, has been affirmed in the scriptures!
I, how ever could not grasp your Divine Glory; You are an Embodiment of Compassion; Please save me from my abysmal ignorance!"

Ganga has been the National River of India from the dawn of history. The holy river Ganga is our most affectionate and merciful mother. Like any good mother, Ganga offers herself unconditionally to her children. She is always accessible to any one who comes to her shores for a purifying bath, or even remembers her glories from far away.

Mother Ganga has been extolled in ecstatic terms in all our scriptures. A verse in Sri Brahma-Vaivarta Purana, Sri Ganga Devi has been described as follows: "Sri Ganga Devi has a white complexion. White garments and jeweled ornaments adorn her body. Millions of moons shower their effulgence upon her, whose ever-youthful form smiles eternally. She is the beloved of Lord Vishnu (Krishna) and is forever endowed with fortune. She removes everyone"s sins and her feet grant liberation to all deserving souls. She is able to award one the Lotus Feet of Lord Vishnu, and thus she is known as VISHNU-PADI."

In the Bhagavat Gita, when describing his glorious manifestations from age to age Lord Krishna declares: "Among the water sources, I am the Ganga." Swami Vivekananda (1863-1902) said: "The Gita and the Ganga constitute the Hinduism of the Hindus"

This sacred river Ganga --- the river of India --- beloved of her people --- around which are intermingled her racial memories going back to the Vedic age, her hopes, urges and aspirations -- is getting destroyed every moment, every day thanks to the mindless and directionless development programmes being drawn up by the evangelical corrupt anti-Hindu Government of India and the corrupt anti-Hindu pseudo-secular BJP Government in Uttarakhand State.

I have recently received a beautiful 8 page pamphlet published and issued by "GANGA AHVAAN". I have presented the first page of this pamphlet at the top of this article. Ganga Ahvaan means the "Call of the Ganga". Behind this great Ganga Ahvaan movement are four enlightened and fearless public citizens wholly dedicated to the sacred cause of protection of holy river Ganga against the combined onslaught of mindless development initiatives of Uttarakhand State and the evangelical Government of India. They are Ms Priyadarshni Patel, Dr (Mrs.) Meena Khilnani, Ms Mallika Bhanot and Mr Hemant Dhyani. Ms Priyadarshni Patel is a social worker. Dr (Mrs.) Meena Khilnani is an Earth Scientist. Ms Mallika Bhanot is a yoga teacher and Mr Hemant Dhyani is a student of Jawaharlal Nehru University doing research in Nano-technology.

Ms. Priyadarshini Patel is a resident of Gram Sainj, Uttarkashi. A progressive thinker and an active leader, she is presently the president of Sri Arya Trust, Arya Vihar Ashram, Uttarkashi. For the past 4 years, ever since the dams on the upstream patch of Ganga were introduced, she"s been intensively involved in researching and analyzing the adverse impact of the dams on the Ganga river from Gangotri to Uttarkasi and down below upto Dehradun.. She directed and produced a documentary on the Ganga River called "Tripathagamini-a traveller in the three worlds". Finally under Ms. Priyadarshini Patel"s inspiring leadership the GANGA AHVAAN group has been formed. Living in the very area where these projects are coming up she has worked from the grass root level in the valley by creating a platform for all villagers to express their views via Ganga Ahvaan.

Hemant Dhyani, a Garwhali, and a former resident and student of Uttarkashi, is presently a research scholar of Nano Science and Technology in Jawahar Lal Nehru University, Delhi. He has been in the forefront in the GANGA AHVAAN movement organizing meetings, researching on all the aspects of the adverse impact of the hydro projects on the villages of the area and raising levels of awareness in the valley.

Dr.Meeta Khillani is the head of Ganga Ahvaan, Jodhpur chapter. She is the one who has raised the voice in the desert and has helped to unite the voice of the people of Rajasthan with the residents of Gangotri valley. In January 2009, she organized Ganga Sammelan with focus on the theme of "Save Ganga and Save Heritage", where scientists, farmers from Uttarkashi and concerned citizens came together to exchange their views. From then on started the movement of GANGA BACHAO in the beginning of this year. Dr.Meeta Khillani is a geophysicist by profession and has assisted Priyadarshini Patel in the making of the documentary "Tripathagamini". She is the chief technical brain of the Ganga Ahvaan group.

Ms Mallika Bhanot is the media manager for Ganga Ahvaan. She is a Yoga therapist by profession.

"GANGA AHVAAN" in their manifesto have stated that today the Government is in the process of building a cascade of dams along the Ganga, commencing near her source in the pristine Himalayas at GANGOTRI. These projects will join the Tehri Dam and the other dams right upto Haridwar. Thus the entire stretch of the Ganga from Gangotri to Haridwar will get enmeshed and entrapped in a series of dams. This will be clear from the following map of the Ganga catchment area published by "GANGA AHVAAN".

According to the "GANGA AHVAAN" these projects entail sheer destruction of the Himalayas through blasting, drilling and pulling down mountain slopes in the process of building tunnels and power houses. It involves cutting forests, trees, dirtying pristine and untouched portions of our mountains and scarring an entire valley permanently. Finally, since the projects are consecutive it entails pushing the entire Ganga River underground through dark, sunless tunnels without a break.

According to GANGA AHVAAN, if the Holy Ganga River in the entire stretch from Gangotri to Haridwar is to be saved, then the following projects have to be stopped immediately:

1. Bhairon Ghati I under consideration (just 9km from Gangotri)
2. Bhairon Ghati II under consideration (directly following the above)
3. Loharinag Pala construction started
4. Pala Maneri about to start (directly after the above)

Professor G.D. Agarwal

Professor Agarwal, former head of the Department of Civil and Environmental Engineering at the Indian Institute of Technology Kanpur, undertook an indefinite fast in June 2008 against the implementation of many environmentally disastrous hydro-electric power projects on the 125 KM stretch of the Ganga River from Gangotri to Uttarkashi. His fast unto death evoked a very popular response leading to wide-spread and massive public protest. This forced the Uttarkhand State Government to review these projects and to stop work at Pala Maneri and Bhairon Ghati (both I & II). The Central Government, however, through National Thermal Power Corporation (NTPC) continued with the work at Loharinag Pala. Unable to tolerate this callous environment-terrorist attitude of the Government of India towards the sacred and merciful Ganga, Professor Aggarwal again went on a fast-unto-death for 38 days from 13 January, 2009 to 20 February, 2009. He broke his fast after the Government of India gave him a written assurance to the effect that the Loharinag Pala project would be reviewed by a high-level expert group.

In February 2009, the Government of India announced the setting up of a National Ganga River Basin Authority (NGRBA). Accordingly, the Central Government has decided to give the Ganga the status of a "National River". The NGRBA is an empowered planning, financing monitoring and coordinating authority for the Ganga River under the Environment (Protection) Act, 1986. The Authority will be chaired by the Prime Minister and has as its members, the Chief Ministers of the states through which the Ganga flows viz. Uttarakhand, Uttar Pradesh, Bihar, Jharkhand and West Bengal. The Ministers of Environment & Forests, Finance, Urban Development, Water Resources, Power, Science & Technology and the Deputy Chairman, Planning Commission will also be Members of NGRBA.

The first meeting of the NGRBA held in New Delhi on October 5 2009 was presided over by Prime Minister Dr Manmohan Singh. It was decided at this meeting that no untreated municipal sewage and industrial effluents would be allowed to flow into the Ganga in 2020!!! As far as I can see this is an integral part of the typical procrastinating, ever postponing and never decisive policy of the Government of India. This fraudulent bid to make the Ganga river pollution free by 2020 will also fail in the same grand manner in which the pollution-free Ganga policy announced by Rajiv Gandhi in 1989. A colossal amount of
Rs 960 Crores has been spent so far on the "Save Ganga" project and the Ganga River is no cleaner today than it was two decades ago.

It is also understood that at the NGRBA meeting held yesterday, it was decided to keep the implementation of the four hydro-electric power projects on Ganga River from Gangotri to Uttarkashi --- Bhairon Ghati I & II, Loharinag Pala and Pala Maneri --- in abeyance for two months till further review.

The World Wild Life Fund (WWF) has reported that the Ganga is one of the "Top Ten Rivers at Risk" world-wide. So are the Himalayas in the "Top Twelve Endangered Places on the Earth". Through the mindless and soulless implementation of the above projects, we as a Nation would be inflicting a disastrous and irreversible damage on both these Eternal Assets of India.

Plethora of ill-conceived and mindless Hydro-electric Power Projects undertaken or planned to be undertaken by the Government of India and the State Government of Uttarakhand are destroying forever the source of the River Ganga, its catchment area in the Himalayan region from Gangotri to Haridwar. Ever since the evangelical Government came to power in New Delhi, there has been a planned and continuous onslaught on Sanatana Dharma, Hindu Religion, Hindu Society, Hindu Culture and Hindu ethos. An attempt was made to destroy and obliterate all time honoured and sacred symbols of Hindu religion and culture. A totally corrupt, atheistic DMK Cabinet Minister called TR Balu was specially chosen to give a death blow to Ram Setu at Rameswaram. On account of country wide protests by the Hindus of India and on account of the intervention of the Supreme Court of India, the combined efforts of TR Balu and Karunanidhi to destroy this ancient symbol of Hindu culture and civilization have been foiled for the present.

Having failed to destroy Ram Setu, the Government of India today (taking hourly instructions from the Chairman of the UPA Coordination Committee) seems to be hell-bent on destroying the River Ganga---a sacred and timeless symbol of Sanatana Dharma and Hindu culture. "GANGA AHVAAN"(call of the Ganga), is a group of a few dedicated and enlightened citizens who are engaged in a non-violent struggle to protect and save the River Ganga against the onslaught of ongoing or planned Development Projects of Government of India and the Uttarakhand State Government in the 125 km stretch of Ganga River from Gangotri to Uttarakhand.

According to Ganga Ahvaan if the implementation of proposed Projects like Bhairon Ghati I (just 9 kms from Gangotri), Bhairon Ghati II (within 15 kms from Gangotri) and Pala Maneri is not immediately stopped and if the ongoing Loharinag Pala Project is not given up once for all in the larger national interest of the very survival of the River Ganga, then this National River of India will dry up and wither away for ever, literally becoming non-existent in the very valley of her origin. The Gangotri glacier, 30.2 Km long, is one of the largest Himalayan glaciers. According to Earth Scientists, this glacier is reported to be retreating rapidly at an alarming rate of 23 m/per year. It has been forecast that by 2030 the Gangotri glacier would disappear forever. Ceaseless mining and tunneling activity through the deployment of heavy machinery in this eco-fragile Himalayan region so very close to the Gangotri glacier is only going to accelerate the pace of retreat of this glacier.

The already existent Maneri Dam I, 15 KM upstream from Uttarkashi, has only succeeded in causing a permanent damage to the quantum and pace of water on the Bhagirathi River. As against an installed capacity of 90 MW, this dam produces barely 40 MW. With this track record of known poor performance it is really surprising to note that the Government of India and the Uttarakhand State Government are planning to have three more projects in addition to Loharinag Pala Project (already taken up and put on hold following wide spread public protests), on the 125 KM stretch on the Ganga River from Gangotri to Uttarkashi. I have no doubt that quite like the abortive Setu Samudram Canal Project these projects on the River Ganga are also going to meet the same ignominious end.

Even the alien British Government in United Provinces in 1917 showed a better understanding of the feelings and sentiments of the people relating to the holy River Ganga than the callous Colonial Government of India today. In 1917, the then British Government came out with a plan to check the flood flow of the River Ganga at Haridwar. The feelings of the Hindus ran high. Pandit Madan Mohan Malaviya(1861-1946), an a handful of public spirited Hindu Kings from the Princely States of India and all the Sankaracharyas joined together and presented a united front to the Government in protest against their proposal to interfere with the flow of the River Ganga at Haridwar. The sensible British Government relented. Mr R. Burns I.C.S., Chief Secretary of the United Provinces passed a Government Order Number 102, dated 20/4/1917 declaring the commitment and assurance of Government "to maintain a free flow of the Ganga."

I am surprised to note that the Union Ministry of Environment in callous disregard of its own environmental norms should have given clearance to the Environment Impact Assessment (EIA) Report to the effect that no monument of historical, religious or archaeological value would get affected by the various hydro-electric power projects in the area between Gangotri and Uttarkashi. I spoke to Dr Agarwal, formerly Head of the Department of Civil Engineering in IIT, Kanpur, now living in Uttarkashi. He has been going on a public fast every now and then to lodge his protest against the various hydro-electric projects in this area. He told me in clear and categorical terms that the proposed projects have not taken note of the strategically vital issues of hydraulic feasibility, geological safety, economic viability and environmental impact as per standard scientific methodology.

The almost definite and stark possibility that the Ganga River herself --- a shining and transcendental symbol of Hindu culture --- might get obliterated from the map for ever and that this would grievously wound the time-honoured religious feelings and emotions of the Hindus of India seems to have been deliberately overlooked by the Union Ministry of Environment. The known pseudo-secular soulless bureaucrats in that Ministry cannot be expected to have either sacred feelings or emotions or sentiments towards Mother Ganga. They derive their inspiration for all things non-Hindu and indivisible contempt for all the sacred symbols of Sanatana Dharma like the River Ganga and Ram Setu.

When the DMK government of Tamil Nadu, wanted to destroy the Ram Sethu as an integral part of the Setu Samudram Project, it was Dr Subramanian Swamy who moved the High Court of Madras and the Supreme Court of India and saw to it that the implementation of this disastrous project was kept in abeyance by the Government of India. In the same manner, he has now come forward to assist voluntary groups like the Ganga Ahvaan in their non violent and peaceful struggle to protect and save the Mother Ganga. I am presenting below the copy of the letter he has sent to our Prime Minister on October 3, 2009:

"Dear Manmohanji,

I write this letter in continuation of my earlier letter regarding the Ganga River issue which concerns millions and millions of Hindus. In particular, I am referring not only about the dams on Ganga River at various points from Bhagirathi River stage, BUT ALSO TO DIVERSION OF THE WATERS THROUGH TUNNELS IN SUCH A WAY AS TO MAKE GANGA DISAPPEAR FROM PUBLIC EYE.

As you know, Hindus worship Ganga as a divinity and hold it sacred. Any damage or destruction would invite Section 295 of the IPC and hence the Government cannot commit any illegality if the fundamental character of free flow of the Ganga is damaged, distorted and deformed or otherwise destroyed.

I congratulate you on your decision to set up a National Ganga River Basin Authority. On October 5, at 10.30 A.M. at 7, Race Course Road, you are holding a meeting of the said Authority.

I am given to understand that Agenda No. 5 is regarding Lohari Nag-Pala Project for considering the rather ill-thought out opinion of the Solicitor General that the Authority may be requested to give its clearance to the said project. I do not know on what basis the Solicitor General decided on recommending clearance but I would like to point out that the same Solicitor General had caused huge embarrassment to you by the affidavit in Rama Setu matter when the Supreme Court was hearing my petition to stay the project. Subsequently the Government had not only to change the affidavit but also change its Counsel, namely, the same Solicitor General.

I am planning to move the Court on this issue since development projects can not be considered sustainable unless it is in harmony with the civilizational values of the society. Therefore, kindly do not give clearance to the Lohari Nag Pala Project or any other projects on Bhagirathi in Uttarakhand.

In this connection it would be appropriate if you invite as a special invitee, or otherwise, some of the sincere NGO groups that are working in Uttarkashi, to depose before the Authority. At present you do not have any experts Authority members, who know the area. I hope therefore that you will not compel me to go back to the Courts, as was the case of Setu Samudaram Project."

Dr Swamy"s letter seems to have had the desired impact. The implementation of projects (three proposed and one ongoing) on the Gangotri, Uttarkashi stretch of the Ganga River has been put on hold for two months pending further review, at the first meeting of National Ganga River Basin Authority (NGRBA) presided over by the Prime Minister in New Delhi on 5 October, 2009.

To conclude:

"Where government injustice becomes greater than we are,
Where its callousness becomes swifter than we are,
Where anti-Hindu government horror becomes stronger than we are,
Help us not to tire."

V Sundaram, IAS, Retd.

IN SERVICE OF MOTHER INDIA: Shri Aurobindo's view on existance of man

IN SERVICE OF MOTHER INDIA: Shri Aurobindo's view on existance of man

Shri Aurobindo's view on existance of man

The Place of Man in Evolution
An evolution of consciousness is the central motive of terrestrial existence. The evolutionary working of Nature has a double process: an evolution of forms, an evolution of the soul.

For detail Please visit: http://godconsciousness.com/
A SPIRITUAL evolution, an evolution of consciousness in Matter is a constant developing self-formation till the form can reveal the indwelling spirit, is . . . the key-note, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult intelligence. The obscure mysterious creatrix ends indeed by delivering the secret consciousness out of its thick and tenebrous prison; but she delivers it slowly, little by little, in minute infinitesimal drops, in thin jets, in small vibrant concretions of energy and substance, of life, of mind, as if that were all she could get out through the crass obstacle, the dull reluctant medium of an inconscient stuff of existence. At first she houses herself in forms of Matter which appear to be altogether unconscious, then struggles towards mentality in the guise of living Matter and attains to it imperfectly in the conscious animal. This consciousness is at first rudimentary, mostly a half subconscious or just conscious instinct; it develops slowly till in more organized forms of living Matter it reaches its climax of intelligence and exceeds itself in Man, the thinking animal who develops into the reasoning mental being but carries along with him even at his highest elevation the mould of original animality, the dead weight of subconscience of body, the downward pull of gravitation towards the original Inertia and Nescience, the control of an inconscient material Nature over his conscious evolution, its power for limitation, its law of difficult development, its immense force for retardation and frustration. This control by the original Inconscience over the consciousness emerging from it takes the general shape of a mentality struggling towards knowledge but itself, in what seems to be its fundamental nature, an Ignorance. Thus hampered and burdened, mental man has still to evolve out of himself the fully conscious being, a divine manhood or a spiritual and supramental supermanhood which shall be the next product of the evolution. That transition will mark the passage from the evolution in the Ignorance to a greater evolution in the Knowledge, founded and proceeding in the light of the Superconscient and no longer in the darkness of the Ignorance and Inconscience.
This terrestrial evolutionary working of Nature from Matter to Mind and beyond it has a double process: there is an outward visible process of physical evolution with birth as its machinery,--for each evolved form of body housing its own evolved power of consciousness is maintained and kept in continuity by heredity; there is, at the same time, an invisible process of soul evolution with rebirth into ascending grades of form and consciousness as its machinery. The first by itself would mean only a cosmic evolution; for the individual would be a quickly perishing instrument, and the race, a more abiding collective formulation, would be the real step in the progressive manifestation of the cosmic Inhabitant, the universal Spirit:1 rebirth is an indispensable condition for any long duration and evolution of the individual being in the earth-existence. Each grade of cosmic manifestation, eacy type of form that can house the indwelling spirit, is turned by rebirth into a means for the individual soul, the psychic entity,4 to manifest more and more of its concealed consciousness; each life becomes a step in a victory over Matter by a greater progression of consciousness in it which shall make eventually Matter itself a means for the full manifestation of the Spirit.
Man occupies the crest of the evolutionary wave. With him occurs the passage from an unconscious to a conscious evolution.
It must be observed that the appearance of human mind and body on the earth marks a crucial step, a decisive change in the course and process of the evolution; it is not merely a continuation of the old lines. Up till this advent of a developed thinking mind in Matter evolution had been effected, not by the self-aware aspiration, intention, will or seeking of the living being, but subconsciously or subliminally6 by the automatic operation of Nature. This was so because the evolution began from the Inconscience and the secret Consciousness had not emerged sufficiently from it to operate through the self-aware participating individual will of its living creature. But in man the necessary change has been made,--the being has become awake and aware of himself; there has been made manifest in Mind its will to develop, to grow in knowledge, to deepen the inner and widen the outer existence, to increase the capacities of the nature. Man has seen that there can be a higher status of consciousness than his own; the evolutionary oestrus is there in his parts of mind and life, the aspiration to exceed himself is delivered and articulate within him: he has become conscious of a soul, discovered the self and spirit. In him, then, the substitution of a conscious for a subconscious evolution has become conceivable and practicable, and it may well be concluded that the aspiration, the urge, the persistent endeavour in him is a sure sign of Nature's will for a higher way of fulfillment, the emergence of a greater status.
At each step one recieves an intimation of what the following step will be.
Already, in what seems to be inconscient in Life, the signs of sensation coming towards the surface are visible; in moving and breathing life the emergence of sensitive mind is apparent and the preparation of thinking mind is not entirely hidden, while in thinking mind, when it develops, there appear at an early stage the rudimentary strivings and afterwards the more developed seekings of a spiritual consciousness. As plant life contains in itself the obscure possibility of the conscious animal, as the animal mind is astir with the movements of feeling and perception and the rudiments of conception that are the first ground for man the thinker, so man the mental being is sublimated by the endeavour of the evolutionary Energy to develop out of him the spiritual man, the fully conconscious being, man exceeding his first material self and discoverer of his true self and highest nature.
The nature of the next step is indicated by the deep aspirations awakening in the human race. The action of the evolutionary Nature in a type of being and consciousness is first to develop the type to its utmost capacity by just such a subtilization and increasing complexity till it is ready for her bursting of the shell, the ripened decisive emergence, reversal, turning over of consciousness on itself that consitutes a new stage in the evolution. If it be supposed that her next step is the spiritual and supramental being, the stress of spirituality in the race may be taken as a sign that that is Nature's intention, the sign too of the capacity of man to operate in himself or aid her to operate the transition. If the appearance in animal being of a type similar in some respects to the ape-kind but already from the beginning endowed with the elements of humanity was the method of the human evolution, the appearance in the human being of a spiritual type resembling mental-animal humanity but already with the stamp of the spiritual aspiration on it would be the obvious method of Nature for the evolutionary production of the spiritual and supramental being.
It is pertinently suggested that if such an evolutionary culmination is intended and man is to be its medium, it will only be a few especially evolved human beings who will form the new type and move towards the new life; that once done, the rest of humanity will sink back from a spiritual aspiration no longer necessary for Nature's purpose and remain quiescent in its normal status. It can equally be reasoned that the human gradation must be preserved if there is really an ascent of the soul by reincarnation through the evolutionary degrees towards the spiritual summit; for otherwise the most necessary of all the intermediate steps will be lacking. It must be conceded at once that there is not the least probability or possibility of the whole human race rising in a block to the supramental level; what is suggested is nothing so revolutionary and astonishing, but only the capacity in the human mentality, when it has reached a certain level or a certain point of stress of the evolutionary impetus, to press towards a higher plane of consciousness and its embodiment in the being. The being will necessarily undergo by this embodiment a change from the normal constitution of its nature, a change certainly of its mental and emotional and sensational constitution and also to a great extent of the body-consciousness and the physical conditioning of our life and energies; but the change of consciousness will be the chief factor, the initial movement, the physical modification will be a subordinate factor, a consequence. This transmutation of the consciousness will always remain possible to the human being when the flame of the soul, the pyshic kindling, becomes potent in heart and mind and the nature is ready. The spiritual aspiration is innate in man; for he is, unlike the animal, aware of imperfection and limitation and feels that there is something to be attained beyond what he now is: this urge towards self-exceeding is not likely ever to die out totally in the race. The human mental status will be always there, but it will be there not only as a degree in the scale of rebirth, but as an open step towards the spiritual and supramental status.
A change of consciousness is the major fact of the next evolutionary transformation,
and the consciousness itself, by its own mutation,
will impose and effect any necessary mutation of the body.
In the previous stages of the evolution Nature's first care and effort had to be directed towards a change in the physical organization, for only so could there be a change of consciousness; this was a necessity imposed by the insufficiency of the force of consciousness already in formation to effect a change in the body. But in man a reversal is possible, indeed inevitable; for it is through consciousness, through its transmutation and no longer through a new bodily organism as a first instrumentation that the evolution can and must be effected. In the inner reality of things a change of consciousness was always the major fact, the evolution has always had a spiritual significance and the physical change was only instrumental; but this relation was concealed by the first abnormal balance of the two factors, the body of the external Inconscience outweighing and obscuring in importance the spiritual element, the conscious being. But once the balance has been righted, it is no longer the change of body that must precede the change of consciousness; the consciousness itself by its mutation will necessitate and operate whatever mutation is needed for the body. It has to be noted that the human mind has already shown a capacity to aid Nature in the evolution of new types of plant and animal; it has created new forms of its enivronment, developed by knowledge and discipline considerable changes in its own mentality. It is not an impossibility that man should aid Nature consciously also in his own spiritual and physical evolution and transformation. The urge to it is already there and partly effective, though still incompletely understood and accepted by the surface mentality; but one day it may understand, go deeper within itself and discover the means, the secret energy, the intended operation of the Consciousness-Force within which is the hidden reality of what we call Nature.
All these are conclusions that can be arrived at even from the observation of the outward phenomena of Nature's progression, her surface evolution of being and of consciousness in the physical birth of the body. But there is the other, the invisible factor; there is rebirth, the progress of the soul by ascent from grade to grade of the evolving existence, and in the grades to higher and higher types of bodily and mental instrumentation. In this progression the psychic4 entity is still veiled, even in man the conscious mental being, by its instruments, by mind and life and body; it is unable to manifest fully, held back from coming to the front where it can stand out as the master of its nature, obliged to submit to a certain determination by the instruments, to a domination of Purusha by Prakriti.8 But in man the psychic part of the personality is able to develop with a much greater rapidity than in the inferior creation, and a time can arrive when the soul entity is close to the point at which it will emerge from behind the veil into the open and become the master of its instrumentation in Nature. But this will mean that the secret indwelling spirit, the Daemon, the Godhead within is on the point of emergence; and, when it emerges, it can hardly be doubted that its demand will be, as indeed it already is in the mind itself when it undergoes the inner psychic influence, for a diviner, a more spiritual existence. In the nature of the earth life where the mind is an instrument of the Ignorance, this can only be effected by a change of consciousness, a transition from a foundation in Ignorance to a foundation in Knowledge, from the mental to a supramental consciousness, a supramental instrumentation of Nature.
There is no reason to suppose that this transformation is impossible on earth. In fact, it would give the truest meaning to earthly existence. There is no conclusive validity in the reasoning that because this is a world of Ignorance, such a transformation can only be achieved by a passage to a heaven beyond or cannot be achieved at all and the demand of the psychic entity is itself ignorant and must be replaced by a merger of the soul in the Absolute. This conclusion could only be solely valid if Ignorance were the whole meaning, substance and power of the world-manifestation or if there were no element in World-Nature itself through which there could be an exceeding of the ignorant mentality that still burdens our present status of being. But the Ignorance is only a portion of this World-Nature; it is not the whole of it, not the original power or creator: it is in its higher origin a self-limiting Knowledge and even in its lower origin, its emergence out of the sheer material Inconscience, it is a suppressed Consciousness labouring to find, to recover itself, to manifest Knowledge, which is its true character, as the foundation of existence. In universal Mind itself there are ranges above our mentality which are instruments of the cosmic truth-cognition, and into these the mental being can surely rise; for already it rises towards them in supernormal conditions or receives from them without yet knowing or possessing them intuitions, spiritual intimations, large influxes of illumination or spiritual capacity. All these ranges are conscious of what is beyond them, and the highest of them is directly open to the Supermind, aware of the Truth-consciousness which exceeds it. Moreover, in the evolving being itself, those greater powers of consciousness are here, supporting mind-truth, underlying its action which screens them; this Supermind and those Truth-powers uphold Nature by their secret presence: even, truth of mind is their result, a diminished operation, a representation in partial figures. It is, therefore, not only natural but seems inevitable that these higher powers of Existence should manifest here in Mind as Mind itself has manifested in Life and Matter.
Man's urge towards spirituality
is an undeniable indication of the inner drive of the Spirit within towards emergence,
its insistence towards the next step of its manifestation.
If a spiritual unfolding on earth is the hidden truth of our birth into Matter, if it is fundamentally an evolution of consciousness that has been taking place in Nature, then man as he is cannot be the last term of that evolution: he is too imperfect an expression of the spirit, mind itself a too limited form and instrumentation; mind is only a middle term of consciousness, the mental being can only be a transitional being. If, then, man is incapable of exceeding mentality, he must be surpassed and supermind9 and superman must manifest and take the lead of the creation. But if his mind is capable of opening to what exceeds it, then there is no reason why man himself should not arrive at supermind and supermanhood or at least lend his mentality, life and body to an evolution of that greater term of the Spirit manifesting in Nature.

Thursday, August 26, 2010


Religions of the world


Hinduism: The world's third largest religion
Sponsored link.


Hinduism differs from Christianity and other monotheistic religions in that it does not have:

a single founder,

a specific theological system,

a single concept of deity,

a single holy text,

a single system of morality,

a central religious authority,

the concept of a prophet.

Hinduism is not a religion in the same sense as Christianity is; it is more like an all encompasing way of life -- much as Native American spirituality is.

Hinduism is generally regarded as the world's oldest organized religion. It consists of "thousands of different religious groups that have evolved in India since 1500 BCE." 1 Because of the wide variety of Hindu traditions, freedom of belief and practice are notable features of Hinduism.

Most forms of Hinduism are henotheistic religions. They recognize a single deity, and view other Gods and Goddesses as manifestations or aspects of that supreme God. Henotheistic and polytheistic religions have traditionally been among the world's most religiously tolerant faiths. However, until recently, a Hindu nationalistic political party controlled the government of India. The linkage of religion, the national government, and nationalism led to a degeneration of the separation of church and state in India. This, in turn, had decreased the level of religious tolerance in that country. The escalation of anti-Christian violence was one manifestation of this linkage. With the recent change in government, the level of violence may diminish.

Hinduism has grown to become the world's third largest religion, after Christianity and Islam. It claims about 950 million followers -- about 14% of the world's population. 2 It is the dominant religion in India, Nepal, and among the Tamils in Sri Lanka.

Estimates of the number of Hindus in the U.S. vary greatly:

Our estimate, for mid-2010, is 1.5 million.

According to the "Yearbook of American & Canadian Churches," there were about 1.1 million Hindus in the U.S. during 1999. 3

The "American Religious Identification Survey" is believed to under-estimate the numbers of Hindus because of communications problems with non-English speaking households. 4 They estimated: 766,000 Hindus in 2001 and 1.2 million in 2008.

Statistics Canada estimates that there were about 157,015 Hindus in Canada during 2001. Unfortunately, they only update these numbers once each decade. 5

For details visit:

Swami Vivekananda's Paper on Hinduism in Chicago

Paper on Hinduism

Swami Vivekananda’s first ever series of public lectures were the ones he delivered at the Parliament of Religions held in Chicago in 1893. All of these lectures, except the paper on Hinduism (this month's reading), were extempore. As we read his words, we can feel their awesome power even today. Swamiji's paper on Hinduism was read on September 19, 1893. It is published in the Complete Works of Swami Vivekananda, 1: 6-20.


Three religions now stand in the world which have come down to us from time prehistoric--Hinduism, Zoroastrianism and Judaism. They have all received tremendous shocks and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the seashore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed, and assimilated into the immense body of the mother faith.

From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu's religion. Where then, the question arises, where is the common center to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.

[The subsequent part of the paper takes up aspects of what Swamiji calls "the common basis" of Hinduism and describes them briefly. The topics covered include: the Vedas, creation, the true "Self", karma and reincarnation, image worship, the cause of bondage, the way to freedom, the unity of all existence, the harmony of religions, and the ideal of a universal religion.--ed.]

The Vedas

The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them.
The Hindu Concept of "Creation"

The discoverers of these laws are called Rishis, and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound, and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there never was a time when there was no creation.

If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, running parallel to each other. God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. This is what the Brahmin boy repeats every day: "The sun and the moon, the Lord created like the suns and moons of previous cycles." (1)And this agrees with modern science.
Atman, or the True "Self"

Here I stand and if I shut my eyes, and try to conceive my existence, "I", "I", "I", what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, "No". I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination, which means a certain future dissolution. If then the soul was created, it must die.

Karma and Reincarnation

Some are born happy, enjoy perfect health, with beautiful body, mental vigor and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots and only drag on a wretched existence. If they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in a future one. Why should a person be miserable even here in the reign of a just and merciful God?
In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel fiat of an all-powerful being. There must have been causes, then, before our birth, to make us miserable or happy and those were our past actions.

Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence--one of the mind ["subtle" matter], the other of [gross] matter. If [gross] matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a [mind and a] soul. But it cannot be proved that thought has evolved out of matter, and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.

We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a mind caused by the person’s past actions. And a soul with a certain mental tendency would by the laws of affinity take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new-born soul. And since they were not obtained in this present life, they must have come down from past lives.

There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother tongue, in fact no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would be conscious even of your past life.

This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up--try it and you would get a complete reminiscence of your past life.
Ignorance, the Prime Cause of Bondage

So then the Hindus believe that every person is a spirit. The sword cannot pierce the spirit, the fire cannot burn it, the water cannot melt it, and the air cannot dry it. [Gita 2.23](2) The Hindus believe that every soul is a circle whose circumference is nowhere, but whose center is located in the body, and that death means the change of this center from body to body. Nor is the soul bound by the conditions of matter. In its very essence it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter, and thinks of itself as matter.

Why should the free, perfect, and pure being be thus under the thralldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindus are sincere. They do not want to take shelter under sophistry. They are brave enough to face the question in a manly fashion; and their answer is: "I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as joined to and conditioned by matter." But the fact is a fact for all that. It is a fact in everybody's consciousness that one thinks of oneself as the body. The Hindus do not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindus say, "I do not know."(3)

Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of center from one body to another. The present is determined by our past actions, and the future by the present. The soul will [apparently] go on evolving up or reverting back from birth to birth and death to death.

But here is another question: Is a human being a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and fro at the mercy of good and bad actions--a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect; a little moth placed under the wheel of causation which rolls on crushing everything in its way and waits not for the widow's tears or the orphan's cry? The heart sinks at the idea, yet this is the law of Nature.

The Way to Freedom

Is there no hope? Is there no escape?--was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: "Hear, ye children of immortal bliss!--even ye that reside in higher spheres![Svetasvatara Upanishad, 2.5] (4) I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again." [Svetasvatara Upanishad, 3.8](5)

"Children of immortal bliss" --what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name--heirs of immortal bliss--yea, the Hindus refuse to call you sinners. Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth--sinners! It is a sin to call anyone so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.

Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One "by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth." [Taittiriya Upanishad, 8.1](6)

And what is His nature? He is everywhere, the pure and formless One, the Almighty and the All-merciful. "Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life." Thus sang the Rishis of the Vedas. And how to worship Him? Through love. "He is to be worshipped as the one beloved, dearer than everything in this and the next life."
This is the doctrine of love declared in the Vedas. Let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on earth. He taught that we ought to live in this world like a lotus leaf, which grows in water but is never moistened by water [Cp. Gita 5.10]; so we ought to live in the world--our heart to God and our hands to work. It is good to love God for hope of reward in this or the next world, but it is better to love God for love's sake, and the prayer goes: "Lord, I do not want wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love Thee without the hope of reward--love unselfishly for love's sake."

One of the disciples of Krishna, the then Emperor of India, was driven from his kingdom by his enemies and had to take shelter with his queen in a forest in the Himalayas, and there one day the queen asked him how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, "Behold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me anything, but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to be loved; my nature is to love Him, and therefore I love. I do not pray for anything; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love's sake. I cannot trade in love."

The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is therefore, mukti--freedom, freedom from the bonds of imperfection, freedom from death and misery. And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy.

How does that mercy act? God reveals Himself to the pure heart. The pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. [Cp. Mundaka Upanishad, 2.2.8](7) We are no more the freaks of a terrible law of causation. This is the very center, the very vital conception of Hinduism. The Hindus do not want to live upon words and theories. If there are existences beyond the ordinary sensuous existence, they want to come face to face with them. If there is a soul which is not matter, if there is an all-merciful universal Soul, the Hindus will go to Him direct. They must see Him and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: "I have seen the soul; I have seen God." And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing--not in believing, but in being and becoming.

Thus the whole object of the Hindu system is by constant struggle to become perfect, to become divine, to reach God and see God. This reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus. And what becomes of those who attain perfection? They live a life of bliss infinite. They enjoy infinite and perfect bliss, having obtained the only thing in which we ought to have pleasure, namely God, and enjoy the bliss with God.

Nonduality, or the Unity of All Existence

So far all the Hindus are agreed. This is the common religion of all the sects of India; but, then, perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realize the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.

He jests at scars that never felt a wound."
I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness being reached when it would become a universal consciousness.
Therefore, to gain this infinite universal individuality, this miserable little prison-individuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion. Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Advaita, or nonduality, is the necessary conclusion with my other counterpart, soul.
Science is nothing but the finding of unity. As soon as science will reach perfect unity, it will stop from further progress because it will have reached the goal. Thus Chemistry will not progress farther when it will discover one element out of which all others can be made. Physics will stop when it will be able to fulfill its services in discovering one energy of which all the others are but manifestations. The science of religion became perfect when it discovered the Being who is the one life in a universe of death, the one who is the constant basis of an ever-changing world, the one who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.

All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today, and the Hindus are only glad that what they have been cherishing in their bosom for ages is going to be taught in more forcible language, and with further light from the latest conclusions of science.

Image Worship

Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshippers applying all the attributes of God, including omnipresence, to the images. It is not polytheism, nor would the name henotheism explain the situation. "The rose called by any other name would smell as sweet." Names are not explanations.

I remember, as a boy, hearing a Christian missionary preach to a crowd in India. Among other sweet things he was telling them was that if he gave a blow to their idol with his stick, what could it do? One of his hearers sharply answered, "If I abuse your God, what can He do?" "You will be punished," said the preacher, "when you die." "So my idol will punish you when you die," retorted the Hindu.

The tree is known by its fruits. When I have seen amongst them that are called idolaters, people the like of whom in morality and spirituality and love I have never seen anywhere, I stop and ask myself, "Can sin beget holiness?"

Superstition is our great enemy but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can no more think about anything without a mental image than we can live without breathing. By the law of association, the material image calls up the mental idea and vice versa. This is why the Hindus use an external symbol when they worship. They will tell you that it helps to keep their minds fixed on the Being to whom they pray. They know as well as you do that the image is not God, is not omnipresent. After all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word "omnipresent", we think of the extended sky or of space, that is all.

As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the idea of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindus is centered in realization. We are to become divine by realizing the divine. Idols or temples or churches or books are only the supports, the helps, of our spiritual childhood: but on and on we must progress.

We must not stop anywhere. "External worship, material worship," say the scriptures, "is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realized." [Cp. Mahanirvana Tantra, 14.122](8) Mark, the same earnest people who are kneeling before the idol tell you, "Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine." (Mundaka Upanishad, 2.2.10)(9) But they do not abuse anyone's idol or call its worship sin. They recognize in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin?

If we can realize our divine nature with the help of an image, would it be right to call that a sin? Nor even when we have passed that stage, should we call it an error. To the Hindus, human beings are not traveling from error to truth, but from truth to truth, from lower to higher truth. To the Hindus all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength, till it reaches the Glorious Sun.

Unity in variety is the plan of nature, and the Hindus have recognized it. Every other religion lays down certain fixed dogmas and tries to force society to adopt them. It places before society only one coat that must fit Jack and John and Henry, all alike. If it does not fit John or Henry, he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realized, or thought of, or stated, through the relative, and the images, crosses, and crescents are simply so many symbols--so many pegs to hang the spiritual ideas on. It is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.
One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbors. If the Hindu fanatics burn themselves on the pyre, they never light the fire of Inquisition. And even this cannot be laid at the door of their religion any more than the burning of witches can be laid at the door of Christianity.

Harmony of Religions

To the Hindus, then, the whole world of religions is only a traveling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material person, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, say the Hindus. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.

It is the same light coming through glasses of different colors. And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindus in His incarnation as Krishna, "I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there." [Cp. Gita 7.7, 10.41](10) And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindus alone will be saved and not others. Says Vyasa, "We find perfect men even beyond the pale of our caste and creed."

One thing more. How, then, can the Hindus, whose whole fabric of thought centers in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic? The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of a human being. They have not seen the Father, but they have seen the Son. And he that hath seen the Son hath seen the Father also.

The Ideal of a Universal Religion

This, then, is a short sketch of the religious ideas of the Hindus. The Hindus may have failed to carry out all their plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Islamic, but the sum total of all these, and still have infinite space for development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowest groveling savage not far removed from the brute, to the highest beings towering by the virtues of their heads and hearts almost above humanity, making society stand in awe of them and doubt their human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be created in aiding humanity to realize its own true, divine nature.

Offer such a religion and all the nations will follow you. Ashoka's council was a council of the Buddhist faith. Akbar's, though more to the purpose, was only a parlor meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.

May He who is the Brahman of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it traveled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world; and now it is again rising on the very horizon of the East, the borders of the Sanpo, a thousandfold more effulgent than it ever was before.

Hail, Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbor’s blood, who never found out that the shortest way of becoming rich was by robbing one's neighbors, it has been given to thee to march at the vanguard of civilization with the flag of harmony.

For More Details on Swamiji Plz. visit : http://www.vivekananda.org/

One Nice blog i Found

Realy, It is a matter of great pleasure for me that since i have begin my blog i am coming in contact with some nice blogs.
 One of them i want to share with all of you. That is:.........

Great Human Capital …beyond everythings
Every Human Being has infinite possibilities, capabilities, Intelligence,creativity & Passion. Can we help for expressing the voice of all human being at all platform like Vision, passion, Discipline & Conscience?

Remember ….

Without Vision, How path finding is possible?

Without Conscience, How Modeling (Integration or synergy) is possible?

Without Passion, How Empowering & Enlightening is possible?

Without Discipline, How Alignment & Execution of plans is possible?
Understand yourself !
Understanding about true neature of self ..
Our True nature of self is True being , Pure conscioueness & Bliss.
Satchitanada : Sat, Chit, and Ananda : meaning True Being, Pure Consciousness and Bliss respectively.
“Understand yourself”………….. Understand your Body, mind, heart & soul for releasing your creativity, uniqueness, Talent & passion at different platforms of actions…
All solutions….. Great Human Capital ……..beyond everythings

Email : ajay_uor (at) yahoo (dot) com
Consultant- Education, HRD & Trainer
Add: 551, 2nd Floor, Mukherji Nagar, Delhi -110009


“ this life is yours which you are living is not merely a piece of existence , but in certain sense the “whole”…this , as we know , is what the Brahmins express I that sacred mystic formula which is yet so simple , so clear. TAT TWAM ASI. This is you or again in such words as “I am in east, I am in the west, I am below and the above. I AM THIS WHOLE WORLD”- Erwin Schrödinger :an Austrian physicist who achieved fame for his contributions to quantum mechanics, especially the Schrödinger equation, for which he received the Nobel Prize in 1933.

Visit this blog :

J. Krishnamurti on Education

Dr. Pratap Nirbhay Singh (General Research Fellow  ICPR)

 For Teachers

The right kind of education begins with the educator, who must understand himself and be free from established patterns of thought; for what he is, that he imparts. If he has not been rightly educated, what can he teach except the same mechanical knowledge on which he himself has been brought up? The problem, therefore, is not the child, but the parent and the teacher; the problem is to educate the educator.

If we who are the educators do not understand ourselves, if we do not understand our relationship with the child but merely stuff him with information and make him pass examinations, how can we possibly bring about a new kind of education? The pupil is there to be guided and helped; but if the guide, the helper is himself confused and narrow, nationalistic and theory-ridden, then naturally his pupil will be what he is, and education becomes a source of further confusion and strife.

If we see the truth of this, we will realize how important it is that we begin to educate ourselves rightly. To be concerned with our own re-education is far more necessary than to worry about the future well-being and security of the child.

To educate the educator - that is, to have him understand himself - is one of the most difficult undertakings, because most of us are already crystallized within a system of thought or a pattern of action; we have already given ourselves over to some ideology, to a religion, or to a particular standard of conduct. That is why we teach the child what to think and not how to think.
How can we teach children not to seek personal security if we ourselves are pursuing it? What hope is there for the child if we who are parents and teachers are not entirely vulnerable to life, if we erect protective walls around ourselves? To discover the true significance of this struggle for security, which is causing such chaos in the world, we must begin to awaken our own intelligence by being aware of our psychological processes; we must begin to question all the values which now enclose us.

Merely to follow a system, whether political or educational, will never solve our many social problems; and it is far more important to understand the manner of our approach to any problem, than to understand the problem itself.

As long as education is only a job like any other, conflict and enmity among individuals and among the various class levels of society are inevitable; there will be increasing competition, the ruthless pursuit of personal ambition, and the building up of the national and racial divisions which create antagonism and endless wars.

For mor details of J.Krishnamurti's view on Education you can visit:
http://www.kinfonet.org/ The Krishnamurti Information network
http://www.kfa.org/ The Krishnamurti Foundation of America (KFA)
http://www.kfionline.org/ The Krishnamurti Foundation of India (KFI)
http://www.kfoundation.org/ The Krishnamurti Foundation England (KFT)
http://www.fundacionkrishnamurti.org/ Fundacion Krishnamurti Latinoamericana (KFL, in Spanish)

Wednesday, August 25, 2010

Raksha Bandhan


The Rakhi festival or Raksha Bandhan has a special significance in hearts of brothers and sisters. The silken thread of Rakhi symbolizes the love between siblings. The Rakhi Festival symbolizes all aspects of protection of the good from evil forces. Rakhi is meant to sweeten the ties of brother and sister. Rakhi is celebrated with great joy and excitement all around India. Known as Raksha Bandhan in other parts of the country, Rakhi festival showcases the love, affection and feeling of brotherhood. Raksha Bandhan usually falls in late August. The main ritual consists of tying the 'Rakhi' knot on to a brother's wrist. 'Raksha Bandhan' literally means 'Bond of protection' and implies that while the sister prays to God for the well-being and prosperity of her brother, the brother vows to protect her against all the evils of the world and help her in all the problems. The day is all about Raksha or protection. The values, emotions and the sentiments attached to the customs of Rakhi festival are worth inculcating by the whole human race, the sentiments of harmony and peaceful coexistence.

Rakhi is celebrated with great excitement and joy across India and other parts of the worlds where Indians reside. From early morning everybody starts getting ready for the occasion. On the day of Rakshabandhan, people generally prefer to wear traditional attires. Men mostly wear kurta pyjama on this occasion whereas women prefer to wear sari or salwar suits, which are mainly Indian traditional clothes. People generally prefer to wear cotton material cloths, as this is comfortable during this season. But with the changing fashion trends every year, people generally tend to follow the fashion of that season during the festival time. But for Indians, the traditional and cultural chord is so strong that no matter where the siblings are, they will try to wear traditional Indian clothes that reflect our values, tradition and culture. On the occasion of Rakhi, special dishes are prepared, which includes sweets and namkeens. The day has a deeper perspective in today's scenario. The rakhi tying ritual has become so much a part of the families that come what may brothers and sisters try to reach out to each other on this particular day bringing back the oneness of the family, binding the family together in an emotional bond.


Ancient Wisdom of India

a report on
International Seminar on Science & Technology in Ancient
Indian Texts (SATAIT)
Jointly organized by
Center for Indic Studies,
Univers i ty of Mas sachuset ts (Dar tmouth) , USA
Special Center for Sanskr i t Studies,
Jawahar lal Nehru Univer s i ty, New Delhi
9-10th January, 2010
Special Center for Sanskrit Studies
Jawaharlal Nehru University, New Delhi

The international seminar on Science And Technology in Ancient Indian Texts (SATAIT)
was a joint seminar organized by Special Center for Sanskrit Studies, Jawaharlal Nehru
University, Delhi, India and Center for Indic Studies, University of Massachusetts,
Dartmouth, USA. The papers were invited in the following areas:
1. Biological & Environmental Sciences
2. Chemical Sciences & Metallurgy
3. Physical Sciences & Astronomy
4. Medical Sciences, Ayurveda, Yoga for healing
5. Mathematical and linguistic Sciences
6. Engineering including vastu, vimana shastra, ship building, war, armament
7. Agricultural sciences & animal husbandry
8. Other novel sciences (not covered under 1-7)