Hinduism Today July 2008 - Cover, Index, Front Articles

Welcometo hinduism today’s digital edition!Iam pleased to welcome you to the free digital edition of HinduismToday magazine. It is the fulfillment of a vision held by my SatguruSivaya Subramuniyaswami, founder of Hinduism Today, to bring themagazine’s profound Hindu teachings to the widest possible audience.The text of each issue has long been available on the Web, right backto 1979, but without the photographs and art. Now you have here theentire contents of the printed edition, with all photos and art. Plus, itis interactive—every link is live; click and you go to a web page. Youcan participate in the magazine in a number of ways, accessed throughbuttons on the right. And you can help support this free edition in twoways: make an online contribution (even a small one); patronize ourspecialized advertisers. Explore the resources here, enjoy our latestedition and e-mail us if you are inspired.Click here to beginreading the magazineClick links below to soar over other areas of our vastocean of internet resources in your web browserparticipate learn exploreMake a Donation toHinduism TodayHinduism TodayHome PageA Daily Chronicle ofKauai’s Hindu MonasterySubscribe to the PrintEdition of Hinduism TodayHinduism TodayArchives OnlineAmazing Publications,Viewable OnlineSubmit an Article toHinduism TodayRead the Story ofHinduism TodayShop at the HimalayanAcademy Online StoreSend CommentsTo the Editor(e-mail)Subscribe to HinduPress International, aDaily News SummaryAn Audio LibraryOf Inspired Talks

Publisher’s deskWho Is the Greatest God?Rivalries abound in the world, even among Hindus, whooccasionally vie for the supremacy of their Deity: Vishnu or Sivaby satguru bodhinatha veylanswamiave you ever heard a discussionbetween two or more Hindus as to whois greater, Vishnu or Siva? As is the casewith many philosophical issues in Hinduism,there is, of course, more than onepoint of view.Historically, the rivalry of sects has occasionallybecome violent. In 1760 two great throngsvying for supremacy clashed on the final day ofbathing at the Kumbha Mela in the holy city ofHaridwar. Violence ensued and Saiva and Vaishnavanaga babas turned the festival into a killingground. In all, 18,000 monks died that day.In modern times, the rivalries are more verbalthan physical, but they are real and not infrequent.In fact, they arise more lately, becauseSaivas and Vaishnavas are mixing freely. A Hindu family’sfriends and neighbors are just as likely to be from another sect—unlike in olden days when sectarian communities were moreisolated and homogenous. Plus, these days one can find Vishnuand Siva side by side in the same temple, something unheardof even 50 years ago. Such temple arrangements themselvesconfuse worshipers, provoking them to wonder, “Who is thegreatest among the Gods?”Our first answer is based on the Vaishnava scripture SrimadBhagavatam (also called Bhagavata Purana), in which LordVishnu/Krishna is the Supreme, all-embracing God of allGods. The Bhagavatam enjoins devotees of Lord Krishna to notdisrespect Lord Siva, but to worship Him as the greatest of thedevotees of Lord Krishna. In other words, a Krishna bhakta alsoprays to Lord Siva, but asks Siva to assist him in attaining devotionto and the favor of Supreme Lord Krishna. The Bhagavatamalso contains a story about Siva seated in meditation, eyes closed,chanting on japa beads. It is stated that He is meditating on LordVishnu’s transcendental form and chanting Vishnu’s holy names.In the Bhagavatam, Siva is subservient to Lord Vishnu, thoughHe is above the category of an ordinary living being, or jiva. Inthis position Siva is sometimes referred to as a demigod. In thisanswer, which represents a Vaishnava point of view, Vishnu isproclaimed to be greater than Siva.A second answer is found in a story from the Saiva scriptureSiva Purana. Brahma and Vishnu were engaged in an argumentabout who was greater. The dispute grew so intense that theworld was threatened. The devas requested Lord Siva to intervene.Siva appeared before them in the form of a fiery column oflight, called Jyotirlinga, of which they could perceive neither thebeginning nor the end. A contest was devised by the two: theone who first found either end of the Jyotirlinga would prevailas the greater. Vishnu mounted his boar (varaha) and tunneleddownward through the nether worlds; Brahma, mounting hisswan (hamsa), ascended throughthe upper worlds. Failing to findthe bottom, and totally exhausted,Vishnu returned to the surface.Brahma, failing to find the summit,resorted to a dishonest ruse.Encountering a ketaki flower fallingthrough space, Brahma cajoled it tofalsely testify that He had reachedthe pillar’s summit. Upon returningto the surface, he was boasting ofhis achievement when suddenlyLord Siva appeared in the middleof the Jyotirlinga and unequivocallydeclared Himself to be beyond theirken and thus the greatest. Brahmawas castigated by Lord Siva for his deceit. ThusBrahma is not worshiped in any temple in India,except in Pushkar, a few miles from Ajmer, inRajasthan. In this answer, which represents aSaiva point of view, Siva is manifestly greaterthan Vishnu.Sometimes the rivalry between the Vaishnavite’sstaunch adoration of Lord Vishnu and theSaivite’s steadfast adoration of Lord Siva goes toextremes. This is illustrated in a classic story thattook place at the Shankaranarayanar Temple inthe Tirunelveli District of Tamil Nadu, where themain murti is one half Siva (Shankara) and theother half Vishnu (Narayana). One day an overlyzealous Saivite entered the temple to worshipthe Lord. Before offering incense, he pluggedthe nostril of Vishnu with cotton to preventHim from enjoying the fragrance. Seeing thathappen, a bigoted Vaishnavite made his offering,plugging Siva’s nostril so only Vishnu would enjoythe offering. The story demonstrates the foolishnature of fanatical sectarianism.How is it that one Purana extols Vishnu as theSupreme and another elevates Siva? Swami Sivananda, founderof the Divine Life Society, explained, “Vishnu Purana glorifiesVishnu and in some places gives a lower position to Siva. SivaPurana glorifies Siva and gives a lower status to Vishnu. Thisis only to instill and intensify devotion for the respective Deityin the hearts of the devotees. In reality, no Deity is superior toanother. You must understand the heart of the writer.” Swami’scommentary continues, providing a third answer to our question.“Accordingly, the scriptures hold that Vishnu and Siva are ultimatelythe same. Smarta theologians have cited many referencesto support this point. For example, they interpret verses bothart by s. rajam, indiain the Sri Rudram, the most sacred mantra in Saivism, and theVishnu Sahasranama, one of the most sacred prayers in Vaishnavism,to show this unity… Sri Sankara also has said in veryclear terms that Siva and Vishnu are the one, all-pervading Soul.”In this answer, which represents a Smarta point of view, Vishnuand Siva are equal; and more precisely, they are identical.This same teaching is found in the Shikshapatri, a Vaishnavatext written by Bhagwan Swaminarayan. “The Vedas proclaimNarayan and Shiv as one and as Brahmaswarup—God’s truenature—and, therefore, they should be known accordingly.”Bhagwan Swaminarayan enjoins his devotees: “In the month ofHarihara: The traditional statue with Vishnu (Hari) on the rightholding the conch and Siva (Hara) on the left bearing the trisulaportrays the view that they are a one Deity or, to some, differentaspects of the Supreme God.Shravan they shall worship or engage the services of pious Brahmindevotees to worship Shiv with Bilva-patras and the like.”Sometimes the story of the worship of Sankaranarayana bythe bigoted Vaishnavite and overly zealous Saivite is marshalledas proof that sectarianism is inherently narrow-minded and allHindus would be better off being nonsectarian. However, thereis another approach to sectarianism, which is the ground for ourfourth answer to the question “Who is greater, Vishnu or Siva?”We can call this the tolerant, sectarian approach. The TamilLexicon, published by the University of Madras, contains theseterse but excellent definitions: “Saivam: The religion whichregards Siva as the Supreme Being and is exclusively devoted toHis worship, of sixteen sects. Vaishnavam: The religion whichholds Vishnu to be the Supreme Being.”A tolerant sectarian Hindu accepts both of these points anddoes not conclude that one is true and the other false. They aresimply two different names and two different concepts of theSupreme Being. The idea that there can be multiple valid viewpointsabout the Supreme is certainly a core Hindu concept. It iscaptured in the Rig Veda (1.164.46): Ekam Sat viprah bahudhavadanti, “Truth is One, sages describe it variously.”Renowned philosopher Dr. S. Radhakrishnan, president ofIndia from 1962-1967, offers a definition of Hinduism thatstresses the same point. “The Hindu recognizes one SupremeSpirit, though different names are given to it.” The conclusion ofthis tolerant sectarian viewpoint is the same as the Smarta’s—“Vishnu and Siva are equal.” The basis for this conclusion,though, is different. Here the reason they are equal is that eachis the Supreme Being to a different Hindu denomination.Clearly there is a need for a tolerant, rather than a fanatical orbigoted, sectarianism in today’s Hindu world. One of the reasonsis that many temple societies outside of India have shrinesor adjacent temples to both Siva and Vishnu, with priests ofboth traditions working closely together, and devotees of bothdenominations attending.We had the privilege of attending the 2004 kumbhabhishekamof the Siva temple at the invitation of the Hindu Temple Societyof Greater Atlanta. Siva’s sanctum was built adjacent to a templefor Venkateshwara, Lord Vishnu, which had been constructedyears earlier. During our visit, we were greatly impressed thatVaishnava priests were helping in the Saiva ceremonies and viceversa. The smooth working together of these two priesthoods,and of Siva’s and Venkateswara’s devotees, was uplifting andencouraging. It shows how well these traditions can cooperateand blend their energies without giving up their distinctbeliefs and customs. I have observed this inter-denominationalharmony elsewhere, including the Hindu temple in Memphis,Tennessee, which, in addition to Vaishnava and Saiva priests,also engages priests of the Smarta tradition.In this area, my guru, Sivaya Subramuniyaswami, gave somehelpful advice to his followers, who are, of course, Saivites:“Siva’s devotees, with hearts as big as the sky, love and acceptSmarta, Sakta and Vaishnava Hindus as brothers and sisters,even if not accepted by them, and keep harmony by not discussingdifferences.”The next time you are involved in a discussion about who issuperior, Vishnu or Siva, feel better prepared, as you now havefour different points of view to which you can confidently refer.And who knows, you may be inspired to develop a fifth point ofview—such is the nature of Hinduism!10 hinduism today july/august/september, 2008click the play button at the top of the pageto hear hinduism today publisher satgurubodhinatha veylanswami read his articlejuly/august/september, 2008 hinduism today 11

A Western Hindu Checking Ini love the attitude that your magazinehas that Hinduism spans the world andis not only Indian. When I came upon thearticle “Confessions of a Western Hindu”(Oct/Nov/Dec, 2005), I found familiaritythere. I believe that I am a Hindu, but I amnot ethnically Indian, and I am often afraidto tell people that I’m Hindu. I’m afraid thatI will not be accepted by Indians and thatpeople will think I’m just trying to followa fad.My parents were among the white Americanswho learned about Indian philosophy inthe 1960s. They joined a group that practicedHindu philosophy through a filter of Britishtradition. Now, as a young adult, I do notknow how to label myself. I examined my beliefsand found that the Hindu aspects of myupbringing are those that speak to me mostdeeply. I have since taken up many aspectsof Indian culture: learning bharatanatyamdance, Hindi language, going to temples, settingup a home shrine, cooking Indian foodand often wearing saris and salwar suits. Mymother prefers to call herself a Vedantist, butI find that no one in the Western world knowswhat that is. When one says one is a Hindu,at least whoever is inquiring has heard of it.Yet I still find myself reluctant to wear a bindior state that I am Hindu. It seems confrontationalto do so. At the same time, I desperatelywant to declare my allegiance, tired ofbeing assumed to be Christian. I feel quitealone, and sometimes I start to wonder if itis true that because I was not born Indian Icannot be Hindu. Your magazine has calmedmy mind in many ways. I greatly appreciateyour attitude that a white American can stillbe a Hindu.Carolyn MoirIrvine, California, USAHistory Lesson in Usein january i presented hinduism today’sYouTube videos on the textbook controversy(www.youtube.com/hinduismtodayvideos) at our local temple during ageneral body meeting when the attendancewas high. I also had a ninth-grader give testimonyto the congregation on how he dealtwith this issue in his class and what werethe main issues he felt were misrepresentedin his history book. It went very well, sparkinga lot of discussion. I also showed whatother communities in the USA have doneand what we can do locally. Now its up tothe temple board to come up with a petitionto present to local school boards. Thank youfor your inspiration and guidance to bringawareness in our local community.Padmaja PatelMidland, Texas, USA∫ mrunalpadi@gmail.comlettersNew Perspectivesthe article on the “four ways weView the World” (Apr/May/Jun, 2008) wasprofound. Realizing that there are fourways has helped me to alleviate the deepconfusion I have felt trying to understandthe world and life as a Hindu. Being indoctrinatedthrough an education system thatviews the world from a scientific perspective,simnif, I have learned to accept themulif perspective.Asha B. DassPenang, Malaysia∫ chotani@streamyx.comThe Fine Art of Meditationi am making a presentation on theAgamas at a conference in Chidambaramin May organized by The Art of LivingFoundation. I have been reading a lot inpreparation, and it seemed like divine timingthat the Insight in the recent edition ofHinduism Today (“The Fine Art of Meditation,”Apr/May/Jun, 2008) focused so nearmy topic, the Yoga Pada of the Agamas. Ican’t believe the simplicity with which thevery same content has been presented bySatguru Sivaya Subramuniyaswami. Whatis said in the Agamas has been condensedand simplified for easy, everyday use. I amin awe!Sivasri T.S. Shanmukha SivacharyarChennai, Tamil Nadu, Indiahinduism today is as colorful, attractiveand enlightening as always. The article“The Fine Art of Meditation” (Apr/May/Jun,2008) is very informative and educational.Many spiritual teachers are practicing andteaching meditation in different ways. It isimportant to have regular practice for anhour or two each day to get transformationin life. Being on this path and meditatingregularly is beneficial toward managing dayto-dayproblems and living in peace.Prof. B. C. HarinathSevagram, Maharashtra, India∫ bch@jbtdrc.orgOpening Doorsyour magazine has been a very positiveinfluence on my life. I have been interestedin Hinduism for years and when Istarted reading your magazine it opened upso many new doorways for me. I love yourarticles. Thank you so much.Dana Stearn∫ dds696969@aol.comIdol Worshipin a recent letter to the new indianExpress, March 9, 2008, Swami Dayanandawrote of a new rapprochement betweenHindu and Jewish religious leaders. “The historicmeet,” wrote Swami Dayananda, “emphasizedand illustrated the importance ofhonest dialogue between any two religioustraditions to resolve seemingly irresolvabledifferences.” At issue was the question ofthe Hindu worship of Gods and idols which,for centuries, Jewish theologians have foundirreconcilable with their own traditions thatprohibit idolatry. To begin, perhaps SwamiDayananda is not aware of the negativebaggage the word idolatrous carries. Whatastonishes me more than anything is howburdened Hindus still are with these loadedlabels (pagans is another), bearing extremelyderogatory connotations, foisted on them byinvaders and colonizers down the centuries.One would have trusted that with independence(1948) these misconceptions wouldhave been lifted and Hindus would be allowedto hold their heads high regarding keyissues of their belief system. Articles such asthis one, written by a leading exponent ofthe faith, make us realize that there is everpresent the need to be accepted—and thisby faiths that have never reached the heightsand depths of Hinduism.Patrizia Norelli-BacheletKodaikanal, Tamil Nadu, Indiathe issue of hindus being idol worshipershas been going on ever since the Islamistsand Christian missionaries came toIndia with their evil program. The theologicaland the intellectual response was givento them a long time ago. But the chargemade by the opponents of Hinduism is noton the basis of theology or intellectualism.It is a political question, and thus has to beresponded to at the same level. The politicalanswer is: “Yes, Hindus are idol worshipers.But what have we done wrong? Some of usmay worship statues made of stone, but wedo not throw stones at others. We do not goabout saying that our idol has told us to convertthe whole world to Hinduism. We donot go about saying that those who do notworship an idol are unbelievers and have tobe either converted or killed.”Ashok ChowguleMumbai, Maharashtra, India∫ ashokvc@chowgulegoa.comLetters with writer’s name, address and daytimephone number should be sent to:Letters, Hinduism Today107 Kaholalele RoadKapaa, Hawaii, 96746-9304 USAor faxed to: (808) 822-4351or e-mailed to: letters@hindu.orgLetters may be edited for space and clarity and mayappear in electronic versions of Hinduism Today.∫ indicates letters received via e-mailinterviewMeat-Eating’s Wider EffectsA nonvegetarian diet has a devastatingimpact on our planet’s well beingSwami DAyananda Saraswatihe himalayan glaciers have been the perennialsource of water for rivers such as the Ganga,Yamuna, Brahmaputra and Sindhu. Now the disturbingnews is that the glaciers are receding due toglobal warming. This problem is real, and in India it willcause irredeemable damage if it is not addressed. Onewill find it difficult to believe the contention of someecologists that the Ganga and other rivers of Himalayanorigin will cease to flow in six to forty years.As a human being, I have a custodial relationship toMother Earth. Global warming testifies to how indifferentand careless we have been in discharging ourcaretaking responsibilities. A report from the UnitedNations in 2006 revealed the surprising fact that “raisinganimals for food generates more greenhouse gases thanall the cars and trucks in the world combined.” Tens ofbillions of animals farmed for food release gases such as methane,nitrous oxide and carbon dioxide through their massive amountsof manure. Animals such as cows and sheep, being ruminant, emithuge amounts of methane due to flatulence and burping. “Thereleased methane,” the report says, “has 23 times the global warmingpotential of carbon dioxide.” It is very alarming to note that thelivestock industry alone is responsible for 37 percent of humaninducedmethane emissions. To make room for these animals tograze, virgin forests are cleared. The livestock industry also needsvast stretches of land to raise mono crops to feed the animals. TheResponding to Hinduism’s Direst NeedsOne gift has immense impact for generationses, i’m encouraged by the vitalityof our faith today,” Dr B. M.Lathi explained to our staff. “Butwhen I see the array of powerfulforces working hard to undo Hinduism,and the mass of misinformation circulating,I worry. If we want our grandchildrento to resist the onslaught, we’ve gotto react ! We need intellectual clarity asnever before. It is not enough to buildtemples. We need to understand theirfunction and value, then inspire ourchildren with that knowledge—not justa youth here and there, but a majority ofeach generation. That is what it will take.It’s a big job and, as I see it, time is short.”To do his part, Dr. Lathi, a retiredprofessor of electrical engineering livingin California, generously supportsHinduism Today. “We must make surethis pure voice of dharma is heard aswidely as possible. I know of no otherpublication like it. It proudly declares itselfto be Hindu and ceaselessly works torectify misconceptions and abuse franklyand courageously. And especially, it is doingpioneering work to present our faithin a way that is intellectually satisfyingand spiritually inspiring. Here is ourchance; let’s make the most of it!”Dr. Lathi established a charitable remaindertrust which, when it maturesin 13 years, will grant $300,000 to theHinduism Today Production Fund, apart of Hindu Heritage Endowment.Earnings from this gift will enable thecarbon dioxide that the trees and plantsstore escapes back into the air when theyare destroyed.Growing fodder for farmed animalsimplies heavy use of synthetic fertilizersproduced from fossil fuels. While thisprocess emits a huge amount of carbon dioxide,fertilizers themselves release nitrousoxide, a greenhouse gas that is 296 timesmore potent than carbon dioxide. Alarmingas these facts are, I see in them a reasonfor hope. All that people all over theworld have to do is to avoid meat eating.In the absence of demand for meat thereis no more need for breeding millions ofanimals for daily slaughter.The meat lobby cannot do anything ifthe change comes from the individuals. Asingle person, by simply not consumingmeat, prevents 1.5 tons of carbon dioxideemissions in a year. This is more thanthe one ton prevented by switching froma large sedan to a small car. One needsto have an honest commitment to saveMother Earth, who has been relentlesslypatient and magnanimous. There is nojustification for one to continue to be anonvegetarian, knowing these devastatingconsequences.Promotion of vegetarianism does not require any legislation fromthe state. It does require a change of heart on the part of meat eaterseverywhere. I cannot appeal to the tigers and wolves. They areprogrammed to be what they are. Being endowed with free will,only a human being can make a difference by exercising his or herchoice responsibly.swami dayananda, 78, a sannyasin of the Adi Shankara and VedaVyasa tradition, founder of Arsha Vidya centers in India, USA,Canada and Australia, has taught worldwide for over 40 years.“The world needs Hinduism as exemplar.Here is a faith evolved out of meditation,not conflict.” Dr. and Mrs. Lathi withchildren and grandchildren.editors to produce an ever more potentmagazine. Happily, Dr. and Mrs. Lathialso benefit from their gift in a numberof ways. Find out more about Dr.Lathi’s charitable remainder trust here:hheonline.org/reports/2007/jan-feb-mar/and ask for our Production Fund e-newsletter at hhe@hindu.org.12 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 13

Frank and Ernest © 2007 t h a v 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 .There is no remedy for lovebut to love more.Henry David Thoreau (1817-1862), American transcendentalist writer and mysticdinodiaI am proud to belong to a religion whichhas taught the world both tolerance andacceptance. I am proud to belong to a nationwhich has sheltered the persecutedand the refugees of all religions and allnations of the earth. I am proud to tellyou that we have gathered in our bosomthe purest remnant of the Israelites whocame to Southern India in the very yearin which their holy temple was destroyedby Romans. I am proud to belong to thereligion which has sheltered and is stillfostering the last of the grand Zoroastriannation. I, my friends, am a Hindu.Swami Vivekananda (1863-1902), discipleof Sri RamakrishaDid You Know?Going Bananaso country on earth producesmore bananas than India—17million tons a year, or five poundsfor each person on Earth. And thatmight be just the right thing to do. Thisspecial fruit, dear to Lord Ganesha anda part of Indian culture since timesimmemorial, is also a health treasure.Bananas are a favorite offering tothe Gods during Hindu worship. LordHanuman is said to be inordinatelyfond of them. The plant’s leaves areused during sacred ceremonies underholy kumbhas and offerings, and noSouth Indian meal can be traditionalunless it is served on a banana leaf.Bananas are extremely high in vitaminsand beneficial enzymes, includingOther religions have all been founded byindividuals, but Hinduism is not basedon the teachings of any one single person.Before any prophet was born, theSanatana Dharma was there. SwamiRama Thirtha (1873-1906)India has come to preserve spiritualtraditions which many ancient culturesand countries have lost. Today Hinduismrepresents not only India but the ancientwisdom of humanity. In Hinduism manyancient countries can still rediscovertheir religious past, their old Gods andtheir old spiritual traditions. Ram Swarup(1920-1998), Indian writer and scholarRise above the cycle of unhappiness, desire,acquisition, excitement and unhappinessagain. Satguru Bodhinatha Veylanswami,publisher of hinduism todayIf there are errors in other religions, thatthe essential aminoacid tryptophan,a precursor toserotonin—thebody’s natural anti-depressant.Bananas are also high in iron, helpingfight anemia; they provide the B6 vitaminsa healthy vegetarian diet needs;and their high levels of potassium replenishthe body’s resources depletedby stress. Athletes swear by them.The remarkable banana tree offersus other gifts as well. Its flower, the“banana heart,” is eaten raw with dipsor cooked in soups and curries, andthe tender trunk core is used in theBurmese dish mohinga. Even paper canbe produced from this generous plant.a. manivelis none of our business. God, to whomthe world belongs, takes care of that. SriRamakrishna Paramahansa (1836-1886)A drop melting into the sea, this everyonecan see. But the sea absorbed in a drop—this only a rare one can follow!Saint Kabir (1440-1518)If you can’t be a good example, thenyou’ll just have to be a horrible warning.AnonymousYou seek peace? To attain peace, one mustbe willing to pass through the contrary topeace. Such is the teaching of the sages.Swami Brahmananda (1863-1922), discipleof Sri Ramakrishna and first president ofthe Ramakrishna missionI have come to the conclusion that longbefore all other heavenly books, God hadrevealed to the Hindus through the rishisof yore His four books of knowledge, theRig Veda, the Yajur Veda, the Sama Vedaand the Atharva Veda. Prince MuhammadDara Shikoh (1627-1658), a Sufi Muslim,later executed by his brother AurangazebSeparateness is an illusion. No partcan ever exist. It is impossible fora part to depart from the Whole.An anonymous sannyasinGood people do not need laws totell them to act responsibly, whilebad people will find a way aroundthe laws. Plato, (427-347 bce)Greek philosopher and mysticGod is within you. He has no eyes,no ears, but we place Him outsideand worship. God has become father,mother and guru. God has becomethis mango tree also. God has becomeyou and He has become I. SatguruYogaswami (1872-1964), Sri Lanka’smost revered contemporary mysticBy practicing tolerance of those whoinsult us, we will feel honor and insultas the same. Just as we feel good whensomeone praises us, we should feel justas good when we are insulted. Stabilityin honor or insult is the ability to stillhave love for our aggressor. Sri PramukhSwami Maharaj, Spiritual Guru of BAPSSwaminarayan SansthaTalent does what it can; genius does whatit must. Edward George Bulwer-Lytton(1803-1873), English writerbasics of hinduismSacred Pilgrimagesilgrimage, tirthayatra, isone of the five duties of everyHindu, along with dharma, worship,samskaras and observing religiousfestivals. A pilgrimage is an exercise inwillpower, humility and faith, when thedevotee travels to often difficult locations,leaving his problems at the feetof the Deity and forgetting everythingbut God. Most Hindus go on pilgrimagefrom time to time. They journey to oneof India’s seven holy rivers, or to a fewdivinely blessed, liberation-giving cities,or maybe to faraway temples legendaryin their power and boons. Many are theplaces where grace manifests on Earth.Nothing is impossible for pure love.Mahatma Gandhi (1869–1948)Perfection is achieved, not when there isnothing more to add, but when there isnothing left to take away. Antoine de SaintExupéry (1900-1944), French writer andaviatorCheck your passport regularly. If you looklike your passport photo, you definitelyneed that trip. AnonymousThere is no greater mystery than that wekeep seeking reality though, in fact, weare reality. We think that there is somethinghiding reality and that this must beA pilgrimage is an intimate experience,a direct connection between theseeker and the sacred. A devout Hindugoes on pilgrimage to see holy menand women, to worship at holy shrines,to have darshan of Deities abiding inancient sanctums. Ultimately, a pilgrimjourneys to see God, to have a lifechanging,bliss-engendering, karmaeradicatingcontact with the Divine. Itmay happen though a special vision, aparticularly deep meditation or thealtered consciousness following somegrand puja. When the devotee sees God,God also looks at him—and rays of divinelight change his karma forever.destroyed before reality is gained. Howridiculous! A day will dawn when youwill laugh at all your past efforts. Thatwhich will be on the day you laugh isalso here and now. Sri Ramana Maharishi(1879-1950), South Indian mysticIn the end, the Great Mystery is known asone, as two, as neither one nor two. Mostpeople try to experience God throughother people. Disciples see a guru asGod. Wives see their husband as God.Devotees see the Deity in the temple asGod. But all the time, behind the eyesof their seeing, is God. Satguru SivayaSubramuniyaswami (1927-2001), founderof hinduism todaya. manivel14 hinduism today july/august/september, 2008july/august/september, 2008 hinduism today 15

Main Ideas1. Many Hindu religiouspractices are seen in thearcheological remains of theIndus-Sarasvati civilization.2. The sacred texts of Hinduismare in the Sanskrit languageand were originally memorizedbut unwritten.3. Ancient Indian art and sciencewere highly developed.The Big IdeaHinduism developed overthousands of years in India.Indus and Sarasvati rivers, p. 2;Vedas, p. 3; Sanskrit, p. 3HINDUISM TODAY’STE ACH I NG STANDARDSThis column in each of the threesections presents our outlinefor Hinduism in 6th gradehistory books. It is intended toreplace existing lists of requiredtopics, such as those found inthe California Standards.1. Explain the similarities betweenIndus-Sarasvati civilizationand later Hindu culture.2. Discuss why the Aryan Invasiontheory has been disputedby many scholars.3. Discuss the social and politicalsystem and advancement ofscience and culture.4. Explain the development ofreligion in India between 1000bce and 500 ce. FROM INDUS-SA R A S V A T I TO MODERN TIMESIndus-Sarasvati sculptures,seals and artifactsmore than 5,000 yearsold display features ofmodern HinduismAt left is a clay figure showing thetypical Hindu greeting of “namaste”HINDUSYMBOLSThe banyan tree is asymbol of Hinduismbecause it givesshelter to all whoapproachT o d a yThe disputedAryan Invasiontheory is stilltaught as fact inmost books onIndiaLord Siva in meditation isfound on the Indus sealsThis clay figure of a woman has red sindurin the hair part—a custom followed bymarried Hindu women to this day Main Ideas1. Hindus believe in a oneSupreme God and also manyGods and Goddesses.2. Dharma, karma and reincarnationare central Hindubeliefs. There is a specialemphasis on nonviolence.3. Vedas are the primary Hinduscriptures. There are otherimportant scriptures as well.The Big IdeaHindus believe every soul willultimately achieveGod Realization.Sanatana Dharma, p. 6Brahman, p. 6deva, p. 7puja, p. 8karma, p. 8reincarnation, p. 8HINDUISM TODAY’STE ACHING STANDARDS5. Explain the basic Hindu beliefsregarding God, the Gods andGoddesses, dharma, karmaand reincarnation. Describebasic Hindu practices.6. Discuss the Hindu principlesof nonviolence and religioustolerance.7. Describe the Vedas andtheir Upanishads, Ramayana,Mahabharata (including theBhagavad Gita) and otherimportant Hindu scriptures. ONE SUPREME GOD AND MANY GODS AND GODDESSESHindus believe in a one supreme and loving God. At the sametime, they believe in Gods and Goddesses, great spiritual beingswho help us.Sarasvati is the Goddess oflearning and music. Below,She sits on a lotus flower playingthe multi-stringed vina.Ganesha is the God prayed tobefore beginning any task orworship. His elephant headmakes Him easy to recognize.HINDUSYMBOLSA kalasha is a huskedcoconut set in a brasspot with mangoleaves. It is used inworship to representthe Supreme God orany of the Gods orGoddesses.ACADEMICVOCABULARYsubordinatelower in rank,less importantpervadeto be presentthroughoutencompassto surround andhold withinIn the Bhagavad Gita Lord Krishna showsArjuna His universal form as the SupremeGod encompassing all the other Gods The sacred soundaum is chanted atthe beginning andend of most prayersGUIDED READINGphilosophya theory or attitude thatguides behaviorvainexcessively proudmysteriousunknownconsumeto destroy completely,as by fire1 This verse says that the Godswere vain.What test did the Supreme Godput them through? AS YOU READ Try to sum up the meaning of each sentencein your own words.11. Analyzing Hindus believe that the Supreme God isimmanent. That means He exists everywhere in theuniverse, in everyone and everything. How does thisbelief appear in the story?The Vedas and Upanishads are written in Sanskrit,a language that is thousands of years old2GUIDED READINGadornedbeautifully dressedbeholdinglooking at somethingremarkableattainedwon; achieved2 Indra took a differentapproach to finding outwho the spirit was.Why did he succeed whenthe others failed?2. Comparing What is the difference between Brahman,the Supreme God, and the other Gods introducedhere—Indra, the God of fire and the God of wind? Finally, a Fairand AccuratePresentation ofHindu Historyfor ChildrenSECTION1What You Will Learn...Key TermsA 16-page sixth-grade socialstudies lesson from theeditors of Hinduism TodayHinduism Today’s 16-page Hindu history lessonis both correct and authentic, and definitelybetter than I have seen in any school textbook.If each Hindu were to learn and rememberthis narrative, the Hindu community would bebetter off in this increasingly pluralistic society.Shiva G. Bajpai, Ph.D Director, Center forAsian Studies, California State UniversityThis lesson corrects many of the errors in thecurrent chapters on Hinduism, presents thereligion in a sympathetic light and describesthe religion in the way Hindus understand andpractice it. The lesson is a commendable attemptthat is acceptable to nearly all in our religion.C.K. Hiranya Gowda, M.D., Former President,Hindu Temple of Nashville, TN, USAWhile no document can possibly encompassfully the breadth, complexity and plurality ofHindu practice and belief, the Hindu AmericanFoundation finds that this work compromises littlein describing the universal ideals of Hinduismthat have emerged from its wondrous diversity.Hindu American Foundation, USAOrigins ofHinduismIf YOU lived then...Your house is built on a wide, waterless riverbed. Your father tells you itwas once the giant Sarasvati River, five kilometers across. There is notenough rain to provide for the family’s crops and cattle. Travelers tellof another great river, the Ganga, hundreds of miles away. Your fatherand other villagers decide they must move.How would you feel about the long journey?BUILDING BA C K G R O U N D India’s known history begins with the Indus-Sarasvati civilization, 5,500 years ago. We know from archeology thatthis culture shows many features of later Hindu practice.Understanding Ancient Indian HistoryThe Religion of the Indus-Sarasvati People The Vedas The Aryan Invasion Theory SECTION2What You Will Learn...Key TermsHindu Beliefsand ScripturesIf YOU lived then...The king has passed a new law increasing the taxes on farmers. Thefarmers in your village have not had a good year. The harvest is smallerthan usual. The new tax may mean people will go hungry. Some in thevillage want to attack the tax collectors. Others want to lie about theamount of harvest. Still others say a peaceful protest will cause theking to change his mind on the tax increase.How would you respond to the tax increase? Why?BUILDING BA C K G R O U N D From its beginnings, Hinduism has been anopen-minded religion. It is a basic Hindu belief that there are manyways to approach God. Hinduism does not dictate one way as the onlyway. Hindus believe “Truth is one, paths are many” and that every personeventually finds spiritual salvation.Religion Permeates the Hindu’s Daily LifeBelief in God and the Gods and GoddessesCHAPTER1HinduismFromAncientTimesThe largest civilization in the ancientworld developed in the Indus Valleyof India over 5,000 years ago. In thethousands of years that followed,India produced many great empiresunder which science, art and philosophyflourished. Out of this rich historydeveloped the Hindu religion,today the third largest in the world.Available at www.minimela.com/booklets$1.50 each, or $99 for a box of 300E D U C ATI O N A LNote to Students, Parents and TeachersThis Educational Insight is HINDUISM TODAY magazine’sresponse to the controversy in California over the wayHinduism is taught in public-school history books. It is a16-page lesson on Hindu history, beliefs and practices forsixth graders written from the Hindu point of view. It is historicallysound and acceptable in content and tone to thevarious denominations of the Hindu community.The problem with every existing textbook for this gradelevel is that Hinduism is presented negatively, incompletelyand inaccurately. This lesson is patterned after a typicalchapter on the Jewish faith in these same books. It deliberatelydoes not follow the specific California standards forI NSI G HT SSacred TextsWord Helppresenting the Hindu religion because we believe them tobe deeply flawed and contrary to the State’s own generalrule that teaching material must: 1) be historically accurate,2) “instill in each child a sense of pride in his or her heritage”and 3) avoid “adverse reflection” on a religion. It is our intentthat this lesson will serve as a model for US textbooks,providing an authentic depiction of the eminent historyand traditions of the faith while giving 10-year-old Hindustudents justifiable pride in their religion.In most states teachers are allowed to supplement thetextbooks with additional material. This lesson may be offeredas a more accurate basis for the classroom study ofthe origins and development of Hinduism in ancient India. from theUpanishadsThis young priest is conducting afire ceremony just as was done inancient times. This is the most comprehensive summary of Hinduism’smulti-faceted tradition that I have seen todate. I wholeheartedly and unequivocally recommendits use in all official textbooks for students.Swami Chidanand Saraswati, Founder & Chairman,India Heritage Research Foundation, RishikeshThis presentation provides a needed counterbalanceto textbooks on Hinduism which are sometimesinaccurate or fail to give a perspective that would berecognizable to most Hindus. Though designed for sixthgraders,I could imagine myself recommending thesesections as review material for my college students.Jeffery D. Long, Ph.D, Chair, Department of ReligiousStudies, Elizabethtown College, PA, USA Understanding Sacred TextsWord Helpfrom the VedasThe Clear White LightIn the Mandala Brahmana Upanishad, the Sun’s soul talks about lightmandala brahmana, the 28th of the 108Upanishads, is attached to the Sukla YajurVeda. In it a sage reaches the sphere of theSun and learns about the light that existswithin man, the core of the seeker himself.he great muni Yajnavalkya went to Adityaloka,the Sun’s world and from the Purusha ofthe Sun he learned thus.The body has five stains: passion, anger,unrest, fear and sleep. The removal of these can beeffected respectively by abstaining from sankalpa(intention) and by practicing forgiveness, moderatefood, carefulness and the spiritual sight of tattvas.In order to cross the ocean of samsara, where sleepand fear are the serpents, injury is the waves, desirefor sensations is the whirlpool and family is the mire,one should adhere to the subtle path and look fori. wayan maryaThe Inner Source: The Rishis who wrote the Vedas reached into their own innerskies to fathom the secrets of creation. Mahadevas taught them the path to findingtheir own subtle light, merging with its effulgence and realizing the Self God.the mystical Taraka.Taraka is Brahman when nested in the middle ofthe two eyebrows, having the nature of the spiritualeffulgence of satchitananda. Sushumna, the channelleading to it, has the radiance of the Sun. In thischannel’s center, the kundalini shines like millionsof lightning bolts and yet is subtle as the thread in the lotus stalk.Tamas is destroyed there. Through seeing it, all sins are destroyed.When the two ears are closed by the tips of the forefingers, aphutkara (booming) sound is heard. When the mind is fixed on it, ablue light is seen between the eyes and also in the heart. When onelooks at the external space, moving the eyes and sees streaks of lightat the corners of his eyes, then his vision can be made steady. Whenone sees jyotis (spiritual light) above his head, 12 digits in length,then he attains the state of nectar and sees the variegated colors ofthe morning as if the sun, the moon and the fire had joined togetherin the akasha. Then the yogi comes to have the nature of those lights.Through practice, he becomes one with akasha, devoid of all gunasand peculiarities.At first, akasha, with its shining stars, becomes to him Para-akashaand he becomes one with Para-akasha. Then he becomes one withMaha-akasha, resplendent as a deluge of fire. Then he merges intoTattva-akasha, lighted with the highest conceivable brightness. Thenhe becomes one with Surya-akasha, brightened by millions of suns.By practising thus, he becomes one with that.This is the great science which is concealed in all the tantras.When this is known, one does not stay in samsara.Then Yajnavalkya asked the Purusha in the sphere of the Sun: “OLord, antarlakshya (inner sight) has been described many times,but it has never been understood by me. Pray describe it to me.”The Purusha of the Sun replied: “It is the source of the five elements.In its midst, the tattvas are manifested. It is very hidden. Itcan be known only by one who has got into the boat of jnana. Abovethe inner sight is the sphere of the sun; in its midst is the light of thenectary moon. It has the brightness of shukla (white light), like aray of lightning. Its lakshya (aim) is the tip of the nose. When this ispracticed, a deep darkness is seen at the root of the palate. By practisingthus, a jyoti (light) of the form of an endless sphere emerges.This is Brahman as satchitananda. When the mind is absorbed inbliss thus naturally produced, then the kechari mudra takes place.“The following are the signs: first light is seen like a faraway star;then a dazzling diamond; then the sphere of full moon; then thesphere of the brightness of nine gems; then the sphere of the middaysun; all these are seen in order.“As there is no rising or setting of the eternal sun of Chit (awareness),in the heart of a man who knows thus, he has no karma toperform. Rising above day and night through the annihilation ofsound and time he becomes one with Brahman. Not being troubledby any thoughts, he is the jnani.“When the triputi (knower, knowing and knowledge) are thus dispelled,he becomes the jyoti without bhava (existence) or abhava(nonexistence), full and motionless, like the ocean without the tidesor like the lamp without the wind. All that is not other than the Selfinto which the whole universe is absorbed, as the universe is a delusionof the mind and is therefore not different from it.He who knows Brahman and thus enjoys this bliss, which is eternaland has dawned on him, that man becomes one with Brahman.”K. Narayanasvami Aiyar published this translation of MandalabrahmanaUpanishad (slightly edited here) in 1914 along with theAdyar Library as part of his book, Thirty Minor Upanishads. Thetranslation had previously appeared in the monthly journal, TheTheosophist. He collaborated on the work with Sundara Sastri.The Vedas are the divinely revealed and most revered scriptures, shruti,of Hinduism, likened to the Torah (1200 bce), Bible New Testament (100ce), Koran (630 ce) or Zend Avesta (600 bce). Four in number, Rig, Yajur,Sama and Atharva, the Vedas include over 100,000 verses. Oldest portionsmay date back as far as 6500 bce.july/august/september, 2008 hinduism today 17

Crossing the OceanFeature StoryHow breakingan ancient tabooplunged a pontiffinto controversy andjeopardized his turnof sovereignty atthe famed KrishnaTemple in Udupi18 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 19

Sections of the Hindu Dharma Shastras, orlaw books, ban taking a voyage by sea orvisiting the lands beyond India. The ancientlawmakers reasoned that travelers could notmaintain their daily ritual worship whiletraveling, and would be polluted by the influenceof foreign religion and culture uponarrival at their destination. Today the Hindudisapora has created significant Hinducommunities in nearly every country of theworld—communities eager for the ministryof their religious leaders and priests. Overthe last two hundred years, each Hindulineage which observed the travel restrictions—andnot all of them did historically—has faced the question of keeping or changinga tradition dating back more than twothousand years. In our decentralized religion,the adaptation to a changed world hascome about piecemeal—one denomination,teaching lineage or even single temple at atime. In the following story, we recount thedifficulties faced within the Madhvacharayadenomination when one of their most prominentswamis “crossed the ocean” to ministerto followers in Europe and America.By Vr i n dava na m S. Go pa l a k r i s h na nKar nata k a, In d i ahe express train carrying uschugged into the Udupi station in theJanuary dawn as the golden rays of thesun pierced through the thin fog envelopingthe area. This old town in the southernIndian state of Karnataka is famed asthe birthplace of Sri Madhvacharya, founderof the dvaita vedanta philosophy someseven centuries ago. Though his personalDeity was Hanuman, he established a templefor Lord Krishna in an ancient mathaon the banks of a large pond, next to twoancient Siva temples—Chandramaulesvaraand Ananteshvara. So famous is his templenow that when the name Udupi is heard,the people of South India immediately pray,“Udupi Sri Krishna” in reverence.I was here for Paryayam, the biannual religiousfunction to hand over the responsibilitiesof managing the Krishna temple andperforming the daily pujas. These responsibilitiesrotate among the heads of the AshtaMathas (literally, “eight monasteries”) whichwere founded by Madhvacharya in the 12thcentury. This year commences the thirdterm of Sri Swami Sugunendra Tirtha, headof Puthige Matha (www.puthigeshree.org/),as he takes over from Sri Swami VidhyasagaraTirtha of Krishnapura Matha.Coinciding as it does with the festival ofMakara Sankranti, Paryayam is normallycelebrated with great pomp and attendedby tens of thousands. But this year’s festivalwas overshadowed by bitter controversy.The orthodox Madhvacharya communityhad been embroiled in dissension since2005, when Sri Sugunendra Tirtha traveledto the Middle East, Europe,Japan and America—thuscommitting the sin of samudrayana,“crossing theocean.” After much highlypublic debate and legal action,a compromise hadfinally been reached: SriSugunendra Tirtha wouldtake over the responsibilityfor the worship, but wouldpersonally perform only sixof the required sixteen dailypujas—those six which donot require touching the Deity.For the time being, theall photos: madhu rajheads of the Shirur and Kaniyur Mathaswould conduct the other ten daily pujas,known as Mahapujas.Although an agreement had been reached,the controversy left its mark: this year’sParyayam festival was completely boycottedby the heads of the other seven mathas.Sri Sugunendra Tirtha’s supporters, however,were determined to make the best of thesituation. As I entered Car Street on themorning of January 17, I found hundreds ofyoung men engaged in decorating the streetfor the procession—which passes in front ofall three temples, the shops, the monasterybuildings and even the side lanes—with hundredsof kilos of flowers. Devotees pouredin from faraway villages, and by midnightGrand procession: (below) Sri ReghumanyaTirtha (at right) applies sandal pasteto the forearm of Sri Sugunendra Tirtha,the incoming Paryaya Swami of KrishnaTemple; (bottom of page) The chariot ofLord Krishna is pulled along Car StreetUdupi’s Monasteries & Temples6. Palimar5. Pejawar7. KrishnapuraAnantheeswaraTempleof January 17-18, an estimated 80,000 werepresent to witness the Paryayam in the earlyhours of the 18th. It was a drop in attendancefrom previous years, but still a massivecrowd.Parayam normally begins with a hugeprocession carrying the head monks of theeight mathas in palanquins from a pointfour kilometers away. This year, all the palanquinswere empty save that of Sri SugunendraTirtha. Subhadra, the Sri Krishnatemple’s beloved elephant led the parade,majestically caparisoned, moving joyouslyas if dancing to the tune of the instruments.Traditional music accompanied by differenttypes of percussion instruments filledthe air along the narrow road leading toCar Street. Huge tableaux depicting the lifeof Lord Krishna and Madhvacharya werecarried in illuminated vehicles through thenarrow lanes. Then followed the palanquincarrying the Paryayam Swami, Sri SugunendraTirtha.The procession arrived at Puthige Matha,of which Sri Sugunendra Tirtha is the head.A heavy police presence and the use of ametal detector at the door attested to theapprehension felt by town officials, butnothing untoward occurred. Followingtradition, a white cloth was unrolled from8. Shirur4. AdmarSri KrishnaTempleCar Street1. KaniyurChandramauleeswaraTemple2. Sode3. PuthigeUdupiUdupi from space: Google Earth treatsus to this satellite photo of central Udupitown showing its three main temples surroundedby the eight monasteries foundedby the 12th century saint Madhvacharya.At issue is the worship of the main Deityof the Sri Krishna Temple.Puthige Matha monastery all the way to theSri Krishna temple, where the ceremony toplace Sri Sugunendra Tirtha upon the SarvanjaPeetha was to begin. Literally, “seat ofuniversal spiritual knowledge,” the SarvanjaPeetha was first occupied by Madhvacharyahimself. Whoever occupies the seat administersthe affairs of the temple and conductsthe sixteen daily pujas. But this year therewas nothing normal about the transfer ofresponsibility.Under normal circumstances, Sri SugunendraTirtha would have been led in processionfrom Puthige Matha to the Krishnatemple by the heads of other seven mathas.Since they boycotted the event, he wasforced to enlist the help of Sri ReghumanyaTirtha Swami, head of BheemanagattaMatha, an upamatha, or subsidiary monastery.Arriving at the Krishna temple, theyhad darshan of Lord Krishna through thekanakana kin di, a golden window (see photopage 24), through which one can see intothe inner sanctum. Sri Sugunendra thenproceeded across Car Street to the Ananteshvaraand Chandramaulesvara temples topay obeisance to Lord Siva.At this point, the outgoing monk, Sri VidhyasagaraTirtha of Krishnapura Matha,would ordinarily have brought Sri SugunendraTirtha to the Sarvanja Peetham. SriReghumanya acted in his place, handingover the temple keys and the revered akshayapathra, literally, “inexhaustible vessel.”The original akshaya pathra appearsin the Mahabharata where it was a cookingpot given to Draupadi by the Sun God.It gave an unlimited amount of food eachday until Draupadi herself had finished eating.Here, only a ladle of the same name ishanded over to the incoming swami, but theidea is identical—to provide unlimited foodto Lord Krishna’ devotees. With this ritual,the management of the temple is officiallyassumed by the incoming swami.In the final rite of installation, the newParyaya Swami applies sandal paste in blessingto the foreheads of the other seven monasteryheads—a time-honored event that becameone more casualty of this year’s strife.With the ad hoc installation concluded,the remainder of the day’s celebrations pro-google earthhinduism todayjuly/august/september, 2008 hinduism today 21

A Chariot of FirewoodFor Two Years of Cookingunique feature ofthe Paryayam is thetwo-story firewoodchariot, Kattige Ratha(at right). Requiring oneyear to build, it is a obligatorygift from the outgoingswami to the incoming one.By tradition, it will provideexactly enough wood to thetemple kitchen for the entiretwo-year Paryaya term. Foodplays an important part in theParyaya festival, with tens ofthousands of meals preparedin the Krishna temple kitchenevery day. The incomingswami’s matha is responsiblefor all the cooking, which is alldone in ovens fired by wood.Food, cooking utensils andhuge brass pots are movedfrom the incoming swami’smonastery to the Krishnatemple on January 17. At thesame time, the outgoing swamishifts his cooking equipmentback to his own monastery.Vegetables are brought inprocession to the temple forthe daily feast, annadhanam,served to all devotees.ceeded normally. Sri Sugunendra Tirtha andlarge numbers of devotees moved into theRajangana Durbar, an attached conventionhall, where numerous dignitaries, includingpoliticians and social leaders, were presentto receive him.One of the important aspects of this publicaddress is the appointment of the Diwan,or chief administrator, as well as variousother posts. Most of these were given topeople connected with Puthige Matha. Theposition of Diwan is coveted and lucrative,as it oversees the entire administration andfinances of both the Putige Matha and theSri Krishna Temple. Sri Sugunendra Tirthaappointed not one, but two Diwans, bothhis own brothers. This bit of nepotism isinstructive with regard to the question oforthodoxy. In other conservative monasticorders of India, swamis renounce theirbirth families and avoid contact with thembut will not hesitate to travel overseas. Hereat Udupi, some swamis even employ theirrelatives in their monasteries, yet, ironically,madhu rajReady for cooking: This chariot-shaped firewood stack is createdevery two years to fuel the mass feedingsthey hold to not “crossing the ocean.”It was not until the day of Paryayam thatthe heads of Shirur and Kaniyur Mathaagreed to assist with the daily pujas, thusameliorating the controversy. It is a normalpractice for the heads of other monasteriesto help with the intense ritual schedule,but this year none volunteered until the lastminute.This awkward transition in leadershipfor the Krishna Temple was only the latestround in a heated debate that has gone onsince Sri Sugunendra Tirtha returned fromEurope and America in 2005. Efforts weremade to prevent him from assuming thepost at all; but neither the government northe courts would interfere, and the effortscame to naught.It was not the first time the Ashta Mathashave been rocked by the same controversy.Sri Vishvavijaya Tirtha Swami, the designatedsuccessor to the head of Pejawar Matha,had to relinquish his post for going to theUnited States in 1987. He went with theblessings of his guru, Sri VishveshaTirtha, but refused to undergo thepurification rites requested by theMadhva establishment upon hisreturn (see www.hinduismtoday.com/archives/1988/02/1988-02-05.shtml). Sri Vibhudesha Tirtha Swamiof the Admar Matha sufferedthe same fate for a similar offense,and had to install his chief disciple,Sri Vishwapriya Tirtha Swamji, asthe Paryaya Swami in his stead.Sri Sugunendra Tirtha, whois an international president ofthe World Council of Religionsfor Peace, said that he only wentabroad to propagate HinduDharma and dvaita principles andnot for his personal purposes. Hetold Hinduism Today, “Whengood things are done, there arepeople to oppose it. Lord Krishnais the final judge. Mere economicglobalization is not enough; it isnecessary for there also to be spiritualglobalization.”Crossing the ocean—an evolving issueControversy over samudrayana,“ocean voyage,” is nothing new inrecent Hindu history. Swami Vivekanandawas, because of his internationaltravel, denied entry tothe temple where his guru Sri Ramakrishnaserved for 40 years (seesidebar page 25). The priests whoserve the main Deity of Tirupatitemple will not leave India. On theother hand, this same temple’straining school has supplied priestsfor many temples in other countries.The Dikshitars of Chidambaram, astaunchly conservative community, allow fortravel, but require purification upon return.Hinduism is not the only religion that restrictstravel; Jain monks and nuns are requiredto walk everywhere, and barefoot atthat. However, Acharya Sushil Kumar Muni,a prominent Jain monk who passed away onin 1994, traveled widely by plane in his lateryears. In 2005, Jain monk Aacharya Rupachandgivisited the US. A news report atthe time said, “Until recently, Rupachandgiwould not have been allowed to travel anywherehis feet wouldn’t take him. But thegrowing population of Jains in the UnitedStates has caused some rules to be relaxed,so that teachers from India can nurture Jainpractice in this country.” Hinduism is undergoinga similar adaptation. While somepriests and swamis will not cross the ocean,many others will, even from otherwise conservativetraditions.The prohibition is clearly stated in severalscriptures. The Baudhayana Sutra,Swami’s reception west and east: (top tobottom) Sri Sugunendra Tirtha Swamiwith President and Mrs. Bush in Los Angelesin November of 2005, during Swamiji’svisit to the West; Sri VishwapriyaTirtha, junior monk of Admar Matha,would not even enter Udupi during theParyaya in protest; Sri VishweswaraTirtha of Pejwar Matha, senior-most monkamong all the Ashta Mathas, mediated thefinal compromise on the worship of LordKrishnaone of the Hindu Dharma Shastras, saysthat “making voyages by sea” (II.1.2.2) isan offense which will cause pataniya, lossof caste. It offers a rather difficult penance:“They shall eat every fourth mealtime a littlefood, bathe at the time of the three libations(morning, noon and evening), passing theday standing and the night sitting. After thelapse of three years, they throw off theirguilt.”The difference of practice on the issueamong the various Hindu denominationsis based on the scriptures each considersauthoritative. Harsha Ramamurthy in hiserudite article on the issue (kamakshi16.tripod.com/samudrayana.html), explainsthat, according to Baudhayana Sutra, thehighest authority in deciding a question ofdharma is shruti, our primary scriptures,the Vedas and Agamas. Next is the smriti,the secondary scriptures, which includethe Dharma Shastras. Third is sampradaya,the teachings and practices of a specific lineage.He concludes, “Though there seems tobe no direct ban on ocean travel in shruti,because of the bans in smriti and sampradaya,such travel is considered a bannedactivity.” He said in communication withHinduism Today that the ban is observedboth by the Madhva Sampradaya and SmartaSampradaya (which includes the Shankaracharyasof Sringeri, Kanchi, etc.), as bothadhere closely to the Dharma Shastras. Headded that the ban applies to all three uppercastes, and not just brahmins. It also appliesto sannyasins, who—in his tradition—canonly be from the brahmin caste. He pointedout that other Vaishnava Sampradayas,such as the Srivaishnavas, who follow thePancharatra Agama, travel freely. He gavethe example of Chinna Jeeyar (www.chinnajeeyar.org/), a follower of Visishtadvaita,who travels extensively. Similarly, the swamisof the Vaishnava Swaminarayana secttravel extensively.Why the ban?In the Baudhayana Sutra, the ban is discussedin the context of a description ofthe geographical limits of India which concludesthat within its boundary “spiritualpreeminence is found.” Generally, two reasonsare given by scholars for the ban. Thecourtesy puthige mathamadhu rajmadhu raj22 hinduism today july/august/september, 2008july/august/september, 2008 hinduism today 23

VivekanandaWas Outcastedfor His Travelsto Americaphotos: madhu rajIt is a little-known fact that SwamiVivekananda was “outcasted” by theBengali orthodoxy upon his triumphantreturn from the Parliament of the WorldReligions in Chicago. The most dramaticconsequence came in 1897, when hereturned to Calcutta. The followingis excerpted from A ComprehensiveBiography of Swami Vivekananda byShailendranath Dhar.first is that it is impossible to maintain one’srequired daily religious observances on aship, particularly thrice-daily personal worship.The second is that one will incur thesin of mleccha samparka, usually politelytranslated as mixing with foreigners. Mleccha,however, is more accurately translatedas “barbarian” or “savage.” One should rememberthat triangle-shaped Indiais surrounded on two sides byocean and the third by the Himalayas.Leaving ancient India to unknownlands meant either oceantravel or journey by foot throughrugged terrain. It is a logical conclusionthat travel outside Indiain those days did make religiousobservance difficult and took oneinto cultures that were not Hindu.The question is whether such concernsapply today; and if they donot, how the decision to adapt thescriptural dictate should proceed.Speaking to Hinduism Today,Sri Vishweswara Tirtha—thehead of Pejawar Matha and thesenior monk of the Udupi AshtaMathas—said that violation of thescriptures cannot be accepted. “SriSugunendra Tirtha had crossedthe ocean and, therefore, strictlyfollowing the scriptures, he couldnot perform the Mahapuja of theLord Krishna by touching the Deity.We have reached a consensusthat he can occupy the SarvanjaPeetha at the current Paryayamrituals, but not touch the Deity.”On January 18, 2008, a convocationof 500 priests, scholars andMadhva swamis (including six ofthe eight Ashta Mathas), supportedthis opinion and concluded thatthe ban on travel should not beFestive preparations: Sri SugunendraTirtha’s Puthige Mathabeing decorated for the festivitiesby enthusiastic hordes of youthReadying the feast: Processions ofschoolchildren and devotees bring basketsof vegetables for the temple kitchenchanged, according to Dr. Suresh Acharya,an Udupi-based scholar.Other views on crossing the oceanAccording to Acharya Narendra Bhushan,an eminent scholar on the Vedas and otherancient texts on Hinduism, there are noverses in the four Vedas prohibiting monksor priests from traveling abroad by crossingthe ocean. Instead, he pointed out, there areverses emphasizing the need for buildingships and travel.He spoke with Hinduism Today at hisVedic Mission office close to the ChengannurMahadevar Temple in the Allappuzhadistrict of Kerala. He said Rig Veda 1.8.9.1clearly describes ship building. It specificallymentions that one should travel forthe accomplishment of one’s responsibilityto preach the dharma. He pointed out thatseveral verses describe what appear to bevehicles that travel in the sky, perhaps anticipatingour modern airplanes long ago.In my home state of Kerala, we had theunusual case of Vishnu Narayan Namboothiri, a poet and former head priest of SriVallabha Temple in Thiruvalla. He wasdismissed from his priest job for travelingoverseas. However, he received an apologyand was reinstated after a few months bythe thantri (chief priest) who realized noneof their authoritative scriptures prohibitspriests from traveling abroad.Hinduism Today consulted with priestsin other parts of India for their view. SriMuthu Vaduganathan, a priest associatedwith the Pillaiyarpati Gurukulam in ThevarDistrict of Tamil Nadu, agreed that the traditionhas been for priests and sannyasinsto not move far away by crossing the ocean.But, he said, there are historical accountsn the evening of march 21, 1897,Swami Vivekananda and the Maharajaof Khetri, accompanied by a largeparty, paid a visit to the temple of Kaliat Dakshineswar which, as is well-known toour readers, had been the scene of Sri Ramakrishna’ssadhanas and where the sainthad lived for forty years.In the reception given to Swamiji at Dakshineswar,as described above, there was adiscordant note which did not reach his earsbut which became loud soon afterwardsand produced an unpleasant controversyin the press. Babu Trailokya Nath Biswas,the proprietor of the temple, who had beeninformed about the impending visit earlierin the day, had actually come to the templeand was present when the visit occurredbut did not personally receive Swami andhis party, which included a princely personage,viz., the Maharaja of Khetri.“In an indirect way,” wrote Trailokya toThe Bangabashi newspaper, “Swami and hisfollowers were driven away from the temple,but not in a direct way as stated by BabuBholanath [in the same newspaper]. I neverordered anyone to welcome Swami and theraja, nor did I myself do it. I thought that Ishould not have any, the least, intercoursewith a man who went to a foreign countryand yet calls himself a Hindu. While SwamiVivekananda and his followers were leavingmy temple, Babu Bholanath Mukherjee toldthem that they would have no interview withme.... Your account of the re-abhisheka ofthe Deity [i.e., the evening worship was repeatedto purify the temple] is perfectly true.”A member of the family of Rani Rashmaniprotested in a letter which was publishedin The Indian Nation on April 12, 1897,against Trailokya’s claim that the temple ofKali at Dakshineswar belonged to himself.He asserted that it belonged as much tohim as to any other descendant of the laterk missionOverseas students: Swami Vivekandanda and students in Maine after the 1893 ParliamentRani Rashmani and that the recent scandalwould not have taken place had it been underthe management of any other memberof the family.Notwithstanding well-meant efforts toease the situation, the story of Swamiji’s allegedexpulsion from the Kali temple gainedground. While The Bangabashi and otherBengali newspapers who opposed Swamijikept it alive by continually writing on it,his old “friends,” the Christian missionaries,had a new dart in their quiver for attackinghim. Dr. Barrows who, as we know,had lately arrived in India and had turnedagainst Swamiji [having originally supportedhim at the Parliament], took it as onemore proof of the correctness of his theorythat Swamiji was not a true Hindu andhad not preached Hinduism in America.It seems that, even for some time after hehad heard about the row kicked up againsthim by the orthodox people, Swami Vivekanandatook little notice of it. His attitudewas even one of defiance of these critics,as we find it expressed in a letter datedMay 30, 1897, “Our books tell us that thepractice of religion is not for a sudra. If hediscriminates about food, or refrains fromforeign travel, it avails him nothing and itis all useless toil for him. I am a sudra anda mleccha (a non-Aryan, a barbarian)—whyshould I worry about observance of theserules? What matters it to me if I take thefoods of the mlecchas and the untouchablesof Hindu society?”’A few months later, when he came to knowabout the propaganda that was being carriedon by Dr. Barrows and the missionariesto the effect that he had been outcasted inIndia, he wrote on the latter point to MaryHale on July 9, 1897 as follows, “As if I hadany caste to lose, being a sannyasin!” Headded, “Not only no caste had been lost, butit has considerably shattered the oppositionto sea-voyage—my going to the West. ... Onthe other hand, a leading Raja of the caste Ibelonged to before entering the order got upa banquet in my honor, at which were mostof the big bugs of that caste ... It will sufficeto say that the police were necessary tokeep order if I ventured out into the street!That is outcasting indeed!”In earlier chapters we have dealt with thecampaign of vilification carried on againstSwami Vivekananda by the Christian missionariesand by Pratap Chandra Majumdar[of the reformist Brahmo Samaj] in Americaand also in India. In their present campaignthey reiterated their old charge that he wasnot a true representative of Hinduism, bolsteringit with the arguments they borrowedfrom the charge-sheet drawn up by theHindu orthodox opponents of the Swami intheir own campaign against him. There wassomething funny in Christian missionariesand Brahmo reformers who did not believein caste attempting to belittle one for nonorthodoxyin such matters as eating un-Hindu food, dining with mlecchas, going onsea-voyage, etc.24 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 25

of Hindu saints who crossed the ocean. “Iam told,” he said, “that there is a penanceto be performed when a sannyasin or priestcrosses the ocean. The existence of this penanceshows that as per the need and theirown deeper vision, a sannyasin or priest cancross the ocean to preserve and make hismother religion flourish. But this should notbe done for any materialistic need.”Dr. A.V. Ramana Dikshitulu, head priestof the Balaji Temple in Tirumala, one ofIndia’s most respected and popular pilgrimagedestinations, said, “None of our priestswho serve in the main sanctum can crossthe ocean. Neither I nor any member ofmy family have done so, despite lucrativeoffers from abroad. Serving the Lord hereis most important to us. The Balaji Templeis governed by the Vaikhanasa Agama. Itsays that the people outside India are akinto mlecchas, barbarians, who do not followany rules or code of conduct, and thereforeit forbids visiting such places. These placeshave habits, food, relationships and otherthings which could make us corrupt andimpure.”“According to the Agama, all brahmins aresupposed to worship at sunrise, midday andsunset, called trikal gayatri sandhya,” heexplained. “This trikal sandhya cannot beperformed on a plane or ship; it must bedone on the earth.” Dr. Ramana Dikshituludoes not specifically rule out “crossing” anocean, for he himself flies occasionally fromChennai to Kolkata, a flight which goes outover the Bay of Bengal. But as that flight isonly two hours long, he does not miss histrikal sandhya as he would on a longer flightor a voyage by ship, and he does not landoutside India. He was unaware of any penanceto offset crossing the ocean.With regard to Udupi, he said the controversywas unfortunate. In his opinion, Sri SugunendraTirtha should have understood theconsequences of his travel plans and eithernot traveled at all, or accepted the judgmentof those who sought to abide by the scripturesof the Madhva Sampradaya after hedid travel. The entire matter, he felt, shouldnot have become such a public spectacle.Dr. S.P. Sabharathnam Sivachariyar, SouthIndia’s foremost expert on the Saiva Agamas,said, “Rules related to the crossing of theocean are laid down only in a few DharmaSastras. Such rules are not to be found in theVedas, Puranas, Saiva Agamas or VaishnavaAgamas. Yati Dharma Samucchaya, one ofthe most authentic texts dealing with thelife system of the yati (mendicants andswamis), goes to the extent of saying thatmonks should be wandering throughout theworld, even crossing the oceans. It says thatto keep limited by the boundaries of oneparticular town or country is quite contraryto the high and noble visions of an enlightenedyati.” Members of his priest caste, theSivachariyars, freely travel abroad both forspecial functions and to serve as residentpriests of temples in the West.ConclusionClearly the Dharma Shastras’ ban on oceantravel was intended to maintain the religiousstrength and purity of the individual, and toprevent negative external influence from non-Hindu cultures. Other cultures had the sameconcern. One can note that the very wordbarbarian (used to translate mleccha witha strongly negative connotation), just meant“foreigner,” in the original Greek, yet cameto describe an uncultured or brutish person.Baudhayana Sutra makes the pointmore than once to delineate ancient India’sboundaries and declare it a sacred landout of which one should not step. But whathave we today? In the east and west of whatwas ancient India we have Bangladesh andPakistan, both Muslim-majority countrieshostile to Hinduism. Modern India itselfis a declared secular state. Its first primeminister, Jawaharlal Nehru, had little regardfor religion and advocated sending priestsout to work and turning all the temples intoschools. And we have the Indian states ofWest Bengal, Kerala, Tripura and—fromtime to time—Tamil Nadu, all dominated bydeclared atheistic political parties.Meanwhile, across the ocean—and leavingaside how priests got to the ancient Hinducivilizations of Southeast Asia and Indonesia—themodern diaspora has created significantHindu populations in nearly everycountry of the world. The difficulties of livingin the land of the mlecchas have indeedmanifested, both for the original emigrantsand their offspring. But thousands of Hinducommunities worldwide have also struggledhard to maintain their religion throughhome worship, building temples and bringingpriests and swamis to their country. Itwas Sri Sugunendra Tirtha’s defense that hehad gone to the US to teach at the invitationof Hindus who follow Madhvacharya’sphilosophy. It is also true that he knowinglybroke the rules of his sampradaya,and then fought the logical consequences.The swamis and priests who leave Indiado so to visit another community of Hindus,or are asked to come by non-Hindussincerely interested in the Hindu wisdom.They have not gone out to consort with andbe polluted by “barbarians.”Hinduism prides itself in its ability toevolve and deal with new realities. Changeis slow, as one after another of the hundredsof individual sampradayas faces an issueand makes a decision. Steadfast orthodoxgroups such as the Chidambaram Dikshitars,various Vaishnava denominations andmany orders of swamis allow travel outsideIndia. Hinduism Today has seen no compilationof how many traditions allow traveland how many do not, but it would appearthat today an increasing number no longerfollow the Dharma Shastras in this regard,focusing instead on meeting the basic religiousneeds Hindus living overseas. ∏πThe Kindly ElephantKrishna’s Subhadra is a hitwith kids and adults alikeubhadra’s day begins with a bath followed by abreakfast of cornmeal and kooragu flour. At 9am, after thetemple puja, she receives a second meal—cooked rice seasonedwith turmeric provided by the temple kitchen. A continualsupply of palm leaves is available the rest of the day,plus whatever devotees offer. The 15-year-old elephant’s daily dutiesinclude leading processions once or twice, and giving blessings eachevening from 4pm to 8pm. On festival days she leads the templechariot and things get a bit more hectic. From time to time she mustalso greet visiting dignitaries. Unlike elephant duties in Kerala, sheis not required to carry the priests on her back while circumambulatingthe temple.Devotees come to see Subhadra after worshiping LordKrishna in the temple. She is trained to give a blessingwhen offered a small coin which she adroitly collects withthe tip of her trunk and passes to Unnikrishnan, her fulltimemahout. Unnikrishnan, who comes from a family ofmahouts, has cared for Subhadra for seven years. “She isvery obedient and follows my commands without hesitation,”he volunteers. Her good health and clean surroundingsare testament to his dutiful care.Subhadra is very considerate of small children, gently touchingthem on their head with her trunk, which feels like a very largeand dry tongue. Although she only gives the blessing when given acoin, she happily accepts food, such as bananas—which she does notshare with her mahout but eats straight away.Subhadra: The 15-year-old elephant blesses two children by lightlytapping them on the head with her trunk under the watchfulgaze of mahout Unnikrishnan. In the background are two effigiesthat are carried in the Paryaya procession.madhu rajDr. S.K. Suresh Acharya (left), a strongopponent of monks or priests crossingthe ocean, is interviewed by GK Nair,Hinduism Today correspondentmadhu raj26 hinduism today july/august/september, 2008july/august/september, 2008 hinduism today 27

In AdorationOf Lord SivaSri Balagangadharanatha Swami, ourHindu of the Year, dedicates a mammothnew temple in Karnataka, South Indiaphotos: courtesy bgsBy Ch o o d i e Si va r a m, Be n g a l u r uuilt on the picturesque adichunchanagirihills, 110 kilometersfrom Bangalore, the us $21 millionLord Kalabhairava temple is an impressivegranite structure 14 years in themaking, with over a hundred sculptors andthousands of laborers involved. The equalof many great temples of India, though notquite complete, it was consecrated in mid-February, 2008.The temple was built by Sri BalagangadharanathaSwami, revered spiritual guruof Karnataka, for his favorite Deity, Kalabhairava,a form of Lord Siva. It is locatedat the ancient Adichunchana giri monastery,an ancient matha of the Natha Sampradaya.Situated deep in the arid hills of KarnatakaState, the monastery’s many buildingscling to the massive rock outcropping thatoverlooks the plains below. Established1,500 years ago, the huge edifice, with itsrock caves, meandering corridors, Sanskritcollege and first-rate guest facilities, hasbecome the region’s spiritual hub, and apowerful social force as well. Swamiji is themonastery’s 71st pontiff.Bhairava literally means “terrifying.” AsKalabhairava, “Terrifying Lord of Time,”He oversees the march of time. Adi Shankaracharyawrote that Kalabhairava indicateskalakalam, “death to death” and bhuktimuktidayakam,one who gives worldly happinessas well as liberation. This is the formof Siva as the fiery protector. He carries andis represented by the trident, an implementoften enshrined as guardian at the entranceto Siva temples. Lord Bhairava’s mount is adog. The new temple is unique in being thefirst major sanctuary at which Kalabhairavais enshrined as the main Deity.The dedication ceremonyWhen I arrived on the evening of February16, the day before the consecration ofthe temple towers and the Deity, the wholearea was engulfed in festivities. Competingwith the fanfare of human chatter, vehicleshorns and police whistles was the loud andresonant chanting of Vedic hymns by 50pundits. Homas and yaj­nas with Ganesha,Shanmukha, Siva and Parvati invoked into1,008 kalasas, decorated water pots, wereunderway at the yagasala, a temporary cer-Spectacular: Emerging out of a massive rock outcropping, the new temple sits abovea buttressed retaining wall built to extend the area in front of the ancient monastery.(above right) priests pour holy water over the temple towers during the final moments ofthe consecration rites. (middle right) The central murti of the temple, a granite image ofKalabhairava Siva clad in gold and adorned with jewels, flowers and rudraksha malasafter the final puja. (right) Balagangadharanatha Swami blesses the devotees.emonial area erected outside the new temple.These fire rituals, called yajna, were tostretch through the day into the evening andlate night, concurrent with other consecrationrites.That morning, the priests had all paradedfrom the yagasala to the temple, carryingtheir ritual implements for blessings. Thenthey walked back to conduct the day’schanting. The forty-by-forty foot yagasalaheld the usual complement of homa pits,some round, some square, some triangularor eight-sided. At each such offering place,designed to mimic the form of the cosmos, ateam of five or eight priests presided, offeringtheir chants into the sacred fire to buildthe spiritual edifice that would inhabit thephysical temple nearby. Nearby, forty swamis,mostly of the Natha Sampradaya, sat insilent conclave, gathered around Sri BalagangadharanathaSwami. Natha sannyasinsare known for their massive earrings, and28 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 29

Lord Siva, with blue face and tiger skin garb, leads the parade into the templephotos: hinduism todayForty Hindu swamis meet to discuss dharmaHindu of the YearSatguru Bodhinatha Veylanswami presents Sri BalagangadharanathaSwami a plaque honoring him with the 2007 HinduRenaissance Award as Hindu of the Year for his remarkableleadership in uplifting Hindus across Karnataka Stateand for the construction of the Bhairaveshvara Templethese orange-robed monks were adornedwith a two- to four-inch ring of bone or metalpierced through the cartilage of both ears.Later, musicians and dancers ushered theswamis to the homa platform, surrounded bythe surging crowd of guests, locals, villagers,streams of sadhus and attention-seeking politicians—itwas chaotic! The purnahuti, thefinal ritual pouring of ghee into the sacredfire, was performed in the presence of BalagangadharanathaSwami late in the evening.Now it is past midnight and all is quiet. Iventure into the new temple, knowing that tomorrowit will be impossibly crowded. Fourmajestic Chola-style gopurams, entrancetowers, beckon us. Three are 57 feet tall; themain east entrance looms 100 feet into the sky.The grandly impressive 172 granite pillarsdisplay superb craftsmanship. Into theirfaces are carved the 64 forms of Bhairava,each 4.5 feet in height. Twelve hundredskilled artisans from all over India havelabored over the past 14 years to producethis traditional marvel, under the able stewardshipof Muthiah Sthapati, a traditionaltemple architect from Tamil Nadu.Sthapati flew in to personally guide the finaldays’ events. On February 16, two dozenpriests joined him in installing a four-footShakti murti in a side shrine, and in enliveningKalabhairava’s vahana, a graceful dogthat looks down a gauntlet of eight eightfoot-tallblack granite murtis that guard theentrance to the sanctum of their Lord. Nearby,workers were frantically completing thefloor and preparing to install the flagpole, ordvajasthambam. They worked all night tocomplete these preparations, finishing justin time for the dawn ceremonies.Devotees stream into the area even at thislate hour. They come from all over Karnataka,neighboring Andhra, Maharashtra andTamil Nadu. Kalabhairava is the family Deityto millions. There’s a feeling of pride andjoy among the devotees as they step into thisgrand new temple for their Lord.The administration has a daunting taskto provide the visitors with accommodation,food and information. The celebrations,which began on February 11 and continuedfor 22 days, were packed with pujas, homasand cultural activities. Each day more than100,000 people congregated here.“Sahasrachandi Homa is being performedevery day for one month,” explains Shekarswamy,spokesperson and chief administratorof the Matha and BGS Group ofInstitutions. “Athirudra Mahayaga, whichis rare and elaborate, is also being performed.This yajna needs about four hundredritviks (Vedic Pundits), and they havebeen brought from all over India,” Besidesrituals, cultural and literary activities werescheduled at a marathon pace. Hundredsof performers of classical arts presenteda variety of cultural programs, includinga day of poetry. A Dharma Sammelanbrought together over 40 religious heads forthree days to discuss key religious issues.On February 17, Swamiji’s 64th birthday,various homas as prescribed by the Agamascommenced at 5:30am and concluded ateight with the purnahuti ghee offering. At9:10pm, the chosen auspicious moment,Maha kumbhabhisekam (ritual ablution)of the Rajagopuram, entrance tower, andVimanagopuram, central tower, were performed(photos, page 28-29). amidst Vedicchanting, temple drums and horns, and theclamor of the thousands of devotees witnessingthe historic blessing.Focus now moved to the main shrine insidethe temple. There was no restrainingthe crowds; the event and celebration thatbelonged to them all. Only a small portionwere lucky enough to make it into the templeto witness the Kumbhabhisekham of thefinely chiseled 10.5 feet tall main Deity, Kalabhairava,and other accompanying Deities.Even for those inside the temple, it was noteasy to see inside the sanctum. As specifiedin Agamic tradition, nine gems were placedunder the Deity as part of the consecrationrituals. After worship amidst Vedic chanting,the Deity was bathed with 108 potsof spiritually charged milk. The presenceof the holy monks further heightened thespiritual atmosphere.Back and forth the crowd moved, betweenthe yagasala and the temple. It wasan ancient scene—devotees vying for aglimpse of the Lord or the chance to touchthe swamis’ feet, even for an instant. In themidst of all this, the taciturn founder of thetemple reigned with a powerful presencethat belied his quietude. A guru to millions,and having built 27 formidable institutions,he yet remains uncannily humble and unassuming.It reminded me of the saying ofYogaswami: “The hen lays one egg and cacklesendlessly. The turtle lays 1,000 eggs andremains silent. Be like the turtle, not likethe hen.”The day concluded with Swamiji’s birthdaycelebrations, attended by a plethora ofdignitaries: sadhus, politicians, academiciansand other people of importance. Thestaff and pundits of the ashram showeredthe pontiff with bushels of flowers of allkinds.For centuries, Adichunchanagiri Mathahas maintained a small shrine for Kalabhairava.With the construction of this hugetemple, Swamiji has ensured that the Deitywill be central to each devotee’ pilgrim’s experienceat this ancient monastery. ∏πIn Swami’s Own WordsHinduism Today: What inspired you to build this temple?Adichunchangiri is a Panchalinga Kshetra that follows the SaivaSiddhanta lineage under the Natha Sampradaya. Its existing Kalabhairavatemple was a small one. I prayed to Him and started witha grand plan for the first major temple in India with Bhairava asthe main Deity. The beauty, energy and vibration here is unique.This temple that will live on for centuries.What temple renovation work are you engaged in and why?A temple is a place of importance to people. Going to the temple,celebrating our festivals, hosting the annual temple festival, all thisleads to increased spirituality, which is essential for the well beingof people. This can happen only if there is an attraction to thetemple. If a temple is dilapidated, no one will go. This is the reasonwe are taking up renovation of temples. When we started buildingthis temple, neighboring villagers asked us to renovate the templesin their villages. When I went to Ujjain six years back, I found thatthe Mahakaleshwar temple there, which was constructed in theperiod of Raja Vikramaditya and is one among the 12 Jyotir Lingas,was in a dilapidated condition. I sought the permission of thegovernment and had it renovated.What are your programs for reconversion to Hinduism?We have throughout schools, colleges and hospitals addressed theneed for education and health care among hundreds of thousandsof villagers. It is now time to focus on spirituality and to bringpeople into the fold of bhakti. It is just not about building or renovatingtemples. We have taken up the task of bringing people whohave converted into other religions, especially Christianity, backinto the fold of Hinduism. They have left—with or without reason—andthey became outsiders to both religions. They may havebeen deceived by society, by their own family or their trustedones. People may have abandoned them; maybe it was poverty. Weare making them realize that leaving the religion was not the answer;finding solutions to their problems is the answer.What is lacking in us Hindus?We have to have pride in ourselves. We should not feel low aboutourselves economically, in education or by caste. We should feelwe are equal to all. Our Vedas have always spoken of these values:“Aham Brahmasmi, tattvam asi.” “God is in me.” This is not an attitudeof arrogance, but of deep understanding.What are your thoughts about technology and youth today?Technology has brought negative effects on our children. Theydon’t know how to mingle with people, how to respect elders, howto relate to those around them, how to see the world. They havedeveloped a kind of laziness and lethargy. The material world isall that they know. They are moving away from Divinity and notconnecting to the superconscious, which is the ultimate. Technologyalso has a shelf life, what after that? The joy that spiritualitybrings is unknown to many.30 hinduism today july/august/september, 2006 2008july/august/september, 2008 hinduism today 31

all photos by shana dresslerA creative explosion of devotion: (Above) Dressler’s photographic skills capture the intensity of Lord Ganesha in His myriad colors duringa festival in Orissa; (opposite page) Lord Ganesha shines as the Deity is taken to be bathed in sacred waters during the Chaturthi festivalwhere her Italian photojournalist friend Dianewas living. There she was introduced toSudharak Olwe, a photographer on the staffof the Times of India. Dressler and Dianahad both come to Mumbai toattend the Ganesha Chaturthifestivities, which celebrate thebirth of the God of AuspiciousBeginnings. They followed Olwearound, since he had covered thefestival for many years and knewexactly where to go.“I began photographing thefestival as an outsider, observingfrom my American lens,” recallsDressler. But as she got to know the peopleof Mumbai, her attitude changed. She says,“Instead of photographing Ganesha as an object,I shifted to photograph Him as everyonearound me saw Him—as a Deity. Thisconcept was radically different from my Judeo-Christianupbringing, where paintingsand sculptures are just representations ofGod, not embodiments of God themselves.”Indeed, it was an eye-opener for Dressler,a practicing Christian who knew little aboutHinduism. After attending several pujas, sheunderstood the powerful role faith plays inIndian life and tried to photograph the festivalfrom the perspective of a devoteeas best as she could. The challengewas to materialize in the photos thespirit of the festivities. On a technicallevel, this included usingslower shutter speeds, filmsensitive to low light, and atechnique she had learnedas a photography studentyears ago called “shake andbake.”“With this technique, you need to use aslow shutter speed along with a flash,” sheexplains. “This creates an image where“What greater freedom than toexperience God with such a greatvariety of creative expression?”—Shana Dresslersome of your subject matter is in sharp focusand the ambient scene around the mainobject creates a blur. The blur for me was away to give a sense of spirit being present asopposed to merely matter.”Dressler had always been interested invisual arts as a means to learn about othercultures. She is the founder of SwimmingElephant (www.swimmingelephant.com), amultimedia company that produces photographyexhibitions, book projects and videoinstallations to celebrate the world’s manycultures. These became the impetus forher new project, Discovering Ganesh, anartistic exhibit of video and photos whichwill one day become a book.Back in New York, Dressler wason a roll with Ganesha at her side.His blessings began to manifestin tangible ways. The photos shehad taken in India were sent toKodak for a film grant, which shewon. After her second visit to theChaturthi celebrations in Mumbai,she approached renownedart galleries and was invited topresent a slideshow at the United Nations.She says, “I wanted to educate Americansabout the cultural aspects of India, usingGanesha as the entry point.”Discovering Ganesh is still a work inprogress, and over the years Dressler andher colleagues have joined several of theGanesha festivities in Maharashtra, Gujarat,Rajasthan, Orissa and Tamil Nadu, videographingand shooting images for the upcomingbook in which they plan to haveimages of Ganesha from around the world.Dressler has now photographed theChaturthi festival for four years and hasseen thousands of murtis: “Each year I amso struck by the simultaneous seriousnessand playfulness with which the peopleof Mumbai and India celebrate Ganesha.The artistic license of theartists who create the Deities istruly inspirational and refreshing.”Indeed, in addition to thetraditional representations ofGanesha, she’s seen sculpturescultureDiscovering GaneshAn American photographer’s life is transformed by an unexpectedencounter with Hinduism’s Lord of Dharma and her first visit to IndiaBy Lavinia Melwani, New Yorkord ganesha can enter people’slives in mysterious ways. For photographerShana Dressler, it was a chanceencounter on a busy New York street,when she passed a bookstore in Manhattanfeaturing a beautiful book with Ganesha onthe cover. He was shown being immersed inthe water, splashed by a small army of men.Seized by the Lord of Obstacles’ magneticcharisma, Shana would spend the next fiveyears of her life photographing Ganesha festivalsworldwide.Dressler had taken an entry level coursein Hinduism at Columbia University in 1991,while studying comparative religion and anthropology,so she had seen the ElephantfacedGod before. But why was He partlyimmersed in the ocean? She had to find out.The photographer eventually decided totravel to India to see the Ganesha Chaturthifestival firsthand. Her serendipitous encounterwith an intriguing book cover wasto trigger many adventures.Visiting India was a powerful experience.“More than anything else, any monument orsacred place, what keeps bringing me backto India is the people,” she says. “I have beento 50 countries on five continents and nowhereelse have I felt such a pervasive andpalpable sense of spirituality that is not tiedto a particular religion, person or place.”Her quest took her in 2003 to Mumbai,32 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 33

philantHropySocial Change Through EducationHow one Hindu-American woman set out to support a village schoolach day, in the gentle light ofmorning, women of Tamil Nadu, SouthIndia, use coarse, colored rice flour tocreate a geometric pattern of balanceand beauty just outside their front doors.These temporary yantras, or mystical diagrams,are known as kolam, which means“beauty.” They are a daily tribute to the GoddessLakshmi, and serve to bless and protectthe home and all who enter or leave.Vaidehi Ganesan Herbert, now living inKauai, Hawaii, named her Kolam CharitableFoundation (www.kolam.info) afterthis ancient ritual. Vaidehi grew up watchingher artistic mother create an elaboratekolam every day. Having the beauty of thepractice etched in her heart, she began thefoundation under the same name—to honorits spiritual message of welcoming and protection.The Foundation is the main supportfor a middle and high school in the outskirtsof Tuticorin in southern Tamil Nadu, nearwhere Vaidehi was born and raised.The Kolam Foundation’s main objectiveis to create economic independence for theneedy and underprivileged through grantsand educational programs. For example, Kolamgrants of two cows, forty goats and severalsewing machines to local village womenhave opened new income sources to them.Vaidehi attributes her sense of serviceto her upbringing: “I was always taughtif you’re lucky to have, you give. I comefrom four generations of a family that builtschools, orphanages, colleges and other servicecharities. It is something that comesvery naturally to me, but is certainly derivedfrom my Hindu background.”The Foundation is partnered with theImayam Sevalayam School, a day school providingacademic, cultural and spiritual educationto some 200 local students. Its foundersand headmistresses are C. Ponrathi andThe unforgettable colors of home: At Imayam Sevalayam School, the students are not onlyallowed but encouraged to express their beautiful Hindu heritageR. Saraswathi, retired teachers who beganthe school using us $60,000 of their pensionfunds. In addition to teaching the students,the school is involved in community outreachto the village women, offering vocationaltraining and counseling services. Theschool offers liaison services between thewomen and local banks, for microcredit tofund home-grown businesses.Saraswathi looks to Swami Vivekanandafor inspiration. “Swamiji’s words, ‘Service tohumanity is service to God,’ left an indeliblemark in my mind. He said, ‘Whatever youthink, that you will be. Never say, “No.” Neversay, “I cannot,” for you are infinite.’ Thesewords of the Swamiji are a magical mantrathat made me overcome all challenges.”Imayam School is accredited by the governmentand follows India’s national academicguidelines. It offers a primarily secularcurriculum, but religion is emphasizedas well. Classes and experiences are offeredhere that are not available in any otherschool nearby. Saraswati explains, “Studentsare taught Thevaram, Thiruvasagam,Arutpa and other devotional songs to helpthem understand the rich heritage of Hinduculture. They learn the reasons behind ourcelebrations and the significance of festivalssuch as Krishna Jayanti, Vinayaga Chaturthi,Navaratri, Sanda Shasti, Pongal and Ramnavami.Our students are now taking the leadall photos kolam foundationin their villages, conducting special pujasin their village temples and initiating otherreligious observances.” Ponrathi relates,“Physical exercises and yogasanas as well aspranayama are featured in our daily schedule.Training in Carnatic music is open toall students. Every Friday, they participatein bhajans. They learn devotional songs ofour spiritual gurus and the biographies ofHindu sages with their valuable teachings.”If not for the free education offered byImayam School, many of these young studentswould not be attending school at all;and others would have to accept scholarshipsfrom Christian mission schools in thearea. “If it weren’t for us, many of themwould be at these schools and be forced toconvert,” warns Vaidehi.Ponrathi explains, “No fees are taken fromthe students. All classes and extra-curricularactivities are provided free of charge. Studentsare all given a noon-time nutritiousvegetarian meal and provided with books,supplies and uniforms. All this is fundedby the Kolam Foundation. As their parentsdo not have to bear the expenses of theirchildren’s studies, they willingly and happilysend them to school.”At the close of the last school year, in Imayam’sfirst grade ten class, 27 out of 28 studentsachieved perfect scores on standardizedtests. These results greatly impressedWorking where the heart is: Vaidehi, left, with her sister Indira, who works in India as avolunteer school teacher with inner city children to qualify the brightest for collegeeducators all over Tamil Nadu, as it is rarefor lower-income students to achieve suchuniformly high results. These students havenow moved on to other schools, as Imayamhas yet to add eleventh and twelfth grade—a gap they are trying to close with their currentfund-raising drive. To provide a completesecondary education, they need twomore classrooms, eight more teachers andlabs for physics, chemistry and biology.Support for the school from the KolamFoundation is more than monetary; it alsoincludes an active volunteer program. Teachers,massage therapists, mothers and collegestudents are among the diverse volunteersthat have spent time learning and teachingExcellence in education builds a future:Disciplined, organized and joyous, the studentsof the Imayam Sevalayam School seetheir lives and opportunities expand as theylearn science, language, crafts, arts andhatha yoga in an uplifting daily routinein this special cross-cultural environment.The volunteers are paid $25 a day and aregiven housing and vegetarian meals.“Everyone has something to offer to thesestudents,” Vaidehi explains, “especially theyneed to practice conversational English.”One such volunteer was Anna Myers, apersonal trainer on Kauai. She recountsfondly, “I had the privilege of teaching Englishto the children in November of 2006.These kids are wonderful. I find it difficultto describe in words how my experience inTamil Nadu has affected my life. I could seethat through this school these children havethe chance to escape poverty.”Vaidehi has developed a simple fund-raisingmethod suitable for her island life. Everyfirst and second Saturday of the month, sheinvites local residents to her home. She preparestraditional South Indian vegetariancuisine for a fabulous brunch that lasts forhours and includes sharing of recipes andcooking demonstrations. The $30 donationsfor the brunch go toward Imayam School’sbasic expenses.Other organizations have also taken interestin the school. For example, SwamiSivananda’s Sevalaya recently built a dormitoryto house 50 girls, and a two-room clinicthat will serve the school and greater communitywith a part-time doctor and nurse.One of the school’s teachers, ProfessorSelvaraj, came from a poor family and wassent to college by Vaidehi’s family. He summarizesthe impact of this school, “Educationis really an instrument of social change.Good education has emancipated many ofour Tamil families from poverty, ignoranceand social backwardness. They are able tolead a decent life and enjoy a good socialstatus only due to their education.” ∏πBy Keya Keita, Hawaiikolam foundation, 6213-a kahiliholo road, kilauea,hi 96754 usa phone 808-828-0540 e-mail vi@kolam.infothe foundation offers travel/charity tours to india36 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 37

educational insightThe Life and Teachings ofSri Madhva, One of India’sGreatest Spiritual MastersBy Jeffrey Armstrong(Kavindra Rishi)s. rajamIn the constant presence of hisBeloved, the blue-skinned Krishna,Madhvacharya sits on the guru’s seatof authority, scripture in hand, teaching thephilosophy of pure dualism. Sectarian symbols,such as the conch, are drawn in white rice flour on the floor.A nitch on the right enshrines Radha and Krishna, indicating Madhva’s theology,which describes the devotee’s relationship with the Divine as lover and Beloved. july/august/september, 2008 hinduism today 39

The Remarkable Life of Sri MadhvacharyaPicture a man of powerful physique, a champion wrestler, whocould eat hundreds of bananas in one sitting. Imagine a guruwho was observed to lead his students into a river, walk themacross the bottom and out the other side. Is this a modern actionhero? No, it is one of the most controversial and influential Vedanticacharyas in India’s modern history. Add to his qualities that he wasan unparalleled Sanskrit scholar who knew the scriptures to masterylevel by the age of eighteen, a powerful debater who openly andpublicly challenged all views, and a mountain climber who, afterfasting for 48 days, trekked to Badarik Ashram, high in the Himalayas,to meet the eternal Rishi Vedavyasa and receive his teachings.Allow me to introduce Shri Madhvacharya—also known as Vasudeva,Purnaprajna and Anandatirtha—the famous founder of the Dvaitaschool of Vedanta and the Brahma Vaishnava Sampradaya, of whichI am a devout follower. Through his eloquent preaching and prolificdictation, this one brilliant man gave a new perspective to Vedanticscripture that influences millions of people to this day.Vaishnava Hinduism, of which Madhva was one of the foremostexponents, holds a vision that this world and the transcendentalworld beyond it are populated by divine beings who can, at will, descendas avatars into our planet in what appears to be a human body.Some are manifestations of Parabrahman, from beyond all matter,whose apparent bodies are projections of their transcendent being.They are not born and do not die, though they may appear to do so.Avatars manifest varying degrees of Divinity, from the perfect, orPurna-Avatars, like Lord Rama and Lord Krishna, to the avatars ofvarious devas who manage our material world. Madhva announcedhimself as an avatar of Prana Vayu, the life force itself, come toEarth to revive and teach the real, eternal meaning of the Vedas.As Lord Krishna states in the Bhagavad Gita (4.7), “Yada yada hidharmasya glanir bhavati bharata.” “Whenever there is a declineof dharma within the world, I descend myself to correct thesituation.” It is for this reason that in the Hindu/Vedic culturewe say, “Atiti devo bhavataha,” or “The guest should betreated as a descent of the Divine.” You never really knowwho is coming to dinner, since avatars are always wearing adisguise so as not to disturb unknowing humans.Details of Madhva’s life are known primarily from theMadh va-vijaya (or Sumadhva-vijaya), a biography byNarayana Pandita, the son of Trivikrama Pandita, a brilliantadvaita scholar who was defeated by Madhva in debate andbecame one of his foremost disciples. This account tells usthat, in 1238, on the auspicious occasion of the Vijayadasamifestival held at the Ananteshvara Temple in the city of Udupi,a mute man became possessed of the spirit of Lord Ananteshvara,climbed the temple’s stone flag pole and, from atop itstiny platform, proclaimed to the crowd of devotees that Lord Vayu,the closest deva to Vishnu, would soon take birth to revive Hindudharma. For twelve years, a pious brahmin couple of modest means,Narayana and Vedavati Naddantillaya, had prayed and performedsevere penance at this temple, beseeching the Deity to bless themwith a male child to perpetuate their family line. Eight months afterthe mute’s declaration, Vedavati gave birth to a handsome son intheir home in Pajaka, south of Udupi. They named him Vasudeva.Vasudeva was physically and mentally precocious. Once, at theage of one, he grabbed hold of the tail of one of the family bulls whowas going out to graze in the forest and followed the bull all day long.At sunset, to the great relief of his worried parents, Vasudeva returnedhome with the bull, hungry but otherwise happy. At the ageof three, he disappeared one morning, and his increasingly franticparents searched everywhere for him. Finally, his father found himseven miles away, at the Ananteshvara Temple in Udupi. The boya. manivelAs a boy, Madhva had already mastered and memorized the scriptures ofVedanta. His mother took him to a public lecture one day. When the speakermade an error interpreting a text, he boldly stood up to point out the mistakeand offered the correct view, which the pundit gratefully accepted.Defending the view that “Difference is real”There has always prevailed in India a tolerant view regarding differencesof philosophical opinion. Hindu dharma not only tolerates,but encourages a grand diversity of opinions on ultimate issues,on matters of spiritual faith and practice. And it believes neither inaggressive conversion nor imposing its spiritual world view on others.Nurtured by this environment of free expression, countless greatlineages of Hindu culture have emerged throughout history as India’sgreat thinkers have given their interpretations of Vedic wisdom accordingto their experience and realization.This Educational Insight takes us back to the thirteenth century inSouth India, where fervent public debates on the nature of truth were(as they are to this day) held between luminaries of various faithsand traditions. While religionists of Europe and the Middle East wereimmersed in bloody battles which they called the Holy War, great, spiritualwarriors in India were locked in battles of wits and will. The goalwas not land or booty, but correct knowledge of the nature of reality.If one’s point of view could be proven with impeccable logic andscriptural evidence, it had to be true. At their best, these were powerful,mystical encounters in which those present rose together totouch into higher planes of knowing and draw from the infinitewell of wisdom. Such discussions were so sincere that theone who lost, if fully convinced of the other’s point of view,might embrace his school of thought and become a faithfulfollower.In those days, the prevailing Vedanta philosophy was theseverely monistic view of Sri Adi Shankara (788–820ce), a brilliantyoung monk and intellectual giant who had traveled thelength and breadth of India as a reviver of Hindu thought andpractice. From his efforts and those of his followers emergedthe highly influential and philosophically compelling system knownas Advaita Vedanta, the core belief system of the Smarta Sampradaya,one of the most prominent denominations of Hinduism to this day. Hebuilt his seemingly unassailable fortress of logic not only by speaking,but by writing. His prolific commentaries on the three pillars of Vedicevidence—the ten principle Upanishads, the Bhagavad Gita and theBrahma Sutra—became the benchmark of Vedantic thought. In a nutshell:everything is illusion; only the Absolute, Brahman, is real. The goal,as defined in scripture, is to break the spell of illusion with the power ofdiscrimination and realize the oneness of soul and God.While Shankara’s view was prominent, it was not the only way Hindusviewed life or interpreted the holy books. In the centuries that followed,many luminaries challenged his system. To do so, each wrotecommentaries on the same texts he had analyzed, and avidly debatedwith monastic and lay scholars of the Shankara school. Each in his daystood up and propounded his own view of what the scriptures reallymean, while refuting, point-by-point, the contentions that Shankarahad given forth. Because Shankara’s philosophy was so articulatelystated, widely known and deeply established, the great thinkers whofollowed him defined their school of thought by debating the assertionsof Shankara.Between the eleventh and sixteenth centuries, five such masters (seesidebar page 44) loom the largest in the halls of Indian history. All from40 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 41

a. manivelMany an opponent was defeated and became hisdisciple or just quietly slipped away.In 1256, at age 18, encouraged by his success,Madhva set out on a grand tour of South India,joined by his preceptor, Achyutaprekshacharya.On a three-year campaign passing throughAnantasayana, Kanyakumari, Rameshvaram andSrirangam, Madhva preached Tattvavada, “docexplainedthat he had walked there to have darshan of the Deity atthe behest of the Lord Himself.When he was five, his mother took him to attend a spiritual discourseby a prominent pundit. At one point, the speaker made amistake. Vasudeva immediately stood up and corrected him, offeringthe proper explanation with reference to the shastra. Impressedby the child’s knowledge, the pundit praised his discernment andcourage.Soon thereafter, a money lender came to their house demandingpayment for a long overdue debt owed by Vasudeva’s father. Curious,the boy spoke to the burly fellow and learned of his purpose. Askinghim to wait a moment, Vasudeva ran to the back yard, pickedup some dry tamarind seeds, rubbed them in his palms and transformedthem into gold coins, with which he paid the man evenmore than the amount of the debt.At age seven Vasudeva received his upanayana initiation and wasenrolled in Vedic studies at the gurukulam of Totanillaya. This didnot impede his love of play, and he spent most of his time wrestling,swimming, trekking and lifting weights. In competition, he wasfearless and invincible. One day, his teacher scolded him for neglectinghis studies. Vasudeva replied, “I don’t see any point in repeatingwhat I have heard once and memorized.” “Very well then” theteacher retorted, “recite all the shlokas I taught this morning!” Withouthesitation, Vasudeva chanted the verses in resounding, sonorousSanskrit and then recited more from the same text that had not evenbeen taught. That ended any further doubt in his Vedic prowess.After nine years of formal learning, the students would each takea vow to take up a career and make a difference in the world. Theiraspirations varied: priest, doctor, astrologer, merchant. Vasudevavowed to study the scriptures to find out their true meaning, as hejust could not accept the Sankaran Advaita view, so prevalent in hisday, that the world is an illusion. He resolved to renounce worldlylife and become a monk so that he could spend all his time combattingAdvaita and promoting theism, which he believed to be theessence of true religion.Like most parents, Narayana and Vedavati were shocked by hisdecision and begged him to reconsider, remindinghim that, as their only son, it was his duty to marry,Vedanta: One of Six Hindu DarshanasThere are six classical darshanas, or ways of seeing andinvestigating reality in the Hindu tradition: Sankhya, whichis material science; Nyaya, logic and epistemology; Vaisheshika,physics and atomic theory; Yoga, spiritual practice and meditation;Purva Mimamsa, hermeneutics and ritual worship; and Vedanta(Uttara Mimamsa), metaphysics. Vedanta is dedicated to definingthe transcendental goal of life and outlining the means to itsattainment. The word Vedanta tells it all—the “end” (anta) or“conclusion” of the Vedas.have children to perpetuate their family line and take care of themthrough their old age. Vasudeva was adamant and could not be dissuaded,but agreed to postpone his renunciation until Vedavati boreanother child, which Vasudeva seemed to know would be a son.Upon the birth of his brother, the 16-year-old left home and joinedthe Ekadandi Order as a sannyasin at the Ananta Matha in Udupi.Vasudeva was initiated by Achyutaprekshacharya, who named himPurnaprajna, due to his prodigious knowledge.Just forty days after his initiation, two famous scholars came toUdupi in search of a competitor worthy to engage in debate. Theywere Vadisimha of the Vyaya-Vaisheshika school and Buddhisagara,a Buddhist monk. Purnaprajna was chosen to represent the matha.Their easy victory turned to stunning defeat as the youth thoroughlyworsted them on the first day of debate. They left Udupi that nightrather than resume the contest the next day andpublicly admit defeat before the extraordinaryyoung monk. They, like so many who confrontedPurnaprajna, were no match for his unassailablelogic and encyclopedic knowledge of the shastras.Im nulputpat. Onsequi smodion hendrem quissit iliquis siscing exeratloboreet luptat illa feugait, sim vullutat. Ut la feummod magnim in estiniam,consectet loreet in henismod magna feuipit augue con vercil ulluptat. Duisi.Na faccummy nonsequis alisciduis at. Ut ad tat atThe youthful Madhva spent most of his days in athletic pursuits with schoolmates. Whenhis teacher, Totanillaya, advised he should spend more time practicing his chanting,Madhva countered that he had memorized and perfected all the verses that had beentaught. A disbelieving Totanillaya challenged the claim, and Madva then perfectly recitedthe shlokas from memory. The teacher never again questioned the boy’s study habits.the Vaishnava tradition, two lived in South India and three in the North.Among them was Sri Madhva, born in Karnataka. From his early teens,he was disturbed by the pervasive advaitic notion that we are all caughtup in some fantastic dream in which Bhagavan, his beloved Lord, isultimately nothing more than a phantom. “It is not true,” he swore oneday after completing his priestly training, “and I will prove it wrong.”Madhva’s lifelong debate with Shankara centers around the definitionsof Self, the reality or unreality of the world and the nature of theultimate transcendental goal. His investigation begins with the BrahmaSutra, a pithy, 550-verse text that stitches together the varied scripturesof Vedanta, including the Upanishads and the Bhagavad Gita, into aconsistent whole. Its first verse reads, “Athato Brahma jijnasu,” meaning,“Now, therefore, let us inquire into the nature of the transcendent reality.”Does it have qualities, forms, distinctions and individuality similarin any way to those we experience in the realm of matter? Or is it pureadvaita, a boundless, unified, homogenous existence, without individuality,distinctions and forms, as Shankara claims: “Jagat mithya brahmasatya,” “The world is false or illusory, and Brahman, the non-distinctivereality, is the only truth.”In contrast, Madhva seeks to prove from scripturalstatements that the Ultimate is a personal, lovableSupreme Being who is the source of all beauty, truth,unity and diversity. Further, the atma, soul or self, is eternallyan individual, both in the material realm and in thetranscendental. The names and forms we see temporarilymanifested in the realm of matter are reflections of theeternal names and forms; and the transcendental realm,the material realm, souls and the Supreme Being are alleternally different and distinctive. His emphatic declarationis “Difference is real; difference is real; difference isreal.” That mantra is captured in the famous portrait in which he holdsup his right hand with middle and index finger extended, a simplemudra indicating distinction (see art on page 38).Shankara defines moksha, the soul’s liberation from the cycle ofrebirth, as the shedding of all distinctions, forms and personhood tomerge in the timeless, seamless, formless reality of Brahman. Madhva’sdoctrine, which to this day forms the backbone of several Vaishnavabhakti schools, asserts that the individual atma and the Supreme Paramatma,as well as their friends, associates and paraphernalia, exist foreternity in the transcendental realm. There they engage in variousloving activities beyond the reach of the temporary material realm,in which birth, death, old age and disease interrupt our potential foreternal, loving service. That pure activity, called bhakti, or devotion, isthe goal of life and ultimate message of the scriptures.This very personal and permanent relationship with Divinity contrastsstarkly with the view of Shankara—which ultimately considersthe relationship between the worshiper and Bhagavan, God, as butanother aspect of the grand illusion that must be transcended—andargues that liberation, being a formless state, can alone be attainedby the path of jnana, the cultivation of knowledge of the impersonalAbsolute, Brahman.Shankara’s Advaita defines the extreme left pole of Vedanta. In themiddle range are the Vishishtadvaita views of Ramanuja, the Achintya-Bheda-Abheda-Tattva of Chaitanya and others. Madhva’s Dvaita, calledDistinctive Realism, is at the extreme right pole.What Evidence Is Trustworthy?Madhva defines the three valid sources of the truth: perception, inferenceand testimony: “Perception is the flawless contact of sense organswith their appropriate objects. Flawless reasoning is inference. Flawless42 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 43

trine of truth,” and held heated debates with advaitins as well asscholars of all schools of thought, including Buddhism and Jainism.Coming in contact with followers of the great Ramanuja, theSouth Indian founder of the Shri Vaishnava Sampradaya, Madhvarealized he was not alone in his campaign against advaita, as theyalso argued against Shankara’s philosophy. This first of three greattours galvanized his resolve: “My whole life shall be dedicated to thespread of ultimate truth.”People flocked to hear the handsome, charismatic preacher; manywere won over and joined him as disciples. The Madhva-vijaya describeshim: “Madhvacharya shone like the moon, with his gentleFive Schools of Vaishnavismsmile, lotus eyes, golden complexion and words of blessing. He hadthe gait of a young lion, feet and hands like sprouts, nails like rubies;thighs like the trunk of an elephant, a broad chest and long musculararms. Indeed, those who made sacred images considered himthe model for their art.”After the troupe returned to Udupi, Achyutaprekshacharya conferredon his disciple the title Madhvacharya and appointed him hisheir-apparent to the pitham of Ananta Matha. For the next six years,Madhva remained in Udupi, during which time he authored the firstof two commentaries (bhashya) on the Bhagavad Gita, dictating itin Sanskrit to his disciple Satyatirtha, who scribed it on palm leaves.Around 1265, Madhva set out on his first tour of North India.Taking his Gita manuscript to present as a tribute to Vedavyasa, heset out on pilgrimage with a few close disciples to the legendarysage’s ashram in the Himalayas. Reaching Badri, he fasted, bathedin the Ganga and remained silent for 48 days, in a quest for spiritualguidance. Finally, the call came from within to go to Uttara Badri,the harsh and isolated spot high in the Himalayan peaks where thelegendary Vedavyasa is said to still reside. Leaving a note for hisdisciples, he left alone, before dawn one morning, on the arduousjourney. Satyatirtha, reading the note, followed his master into thetreacherous frozen peaks. Catching up to the athletic saint, onlyhalfway to Uttara Badri, Satyatirtha was so weak that he could neithergo on nor go back the way he had come. It is said that in thismoment Madhva blew a powerful and magical burst of air that senthim flying back to safety with his brother disciples at Badri.Reaching Uttara Badri, Madhva prostrated at the feet of Vyasaand spent weeks receiving instruction from him on the true meaningof Vedanta. Though Madhva begged to stay, the sage instructedhim to return to the world and continue his mission. In obedience,the monk retraced his steps back to Badri, where his disciples,though fearful that he might have perished, had held a faithful vigil.Far from worn out by the arduous trek, Madhva returned energizedand jubilant. In the days following he dictated to Satyatirtha thecommentary on the Brahma Sutra that Vedavyasa had spoken tohim. Satyatirtha scribed it, then arranged for the precious work tobe copied and distributed.Madhva and his monks headed south. As they were passingthrough Andhra Pradesh, around 1270, they got word that a hugeSect/Sampradaya Founder Philosophy Spheres of InfluenceShri Vaishnava Ramanuja (1017 to 1137) Vishishta-advaita Tamil Nadu, Andhra Pradesh, KarnatakaSanakadi Vaishnava Nimbarka (13th century) Dvaita-advaita Karnataka, Maharashtra, Andhra Pradesh, Tamil NaduBrahma Vaishnava Madhva (1238–1317) Dvaita Uttar Pradesh, Bihar, BengalRudra Vaishnava Vallabhacharya (1479–1531) Shuddha-advaita Rajasthan, Gujarat, Uttar PradeshGaudiya Vaishnava Chaitanya (1486–1533) Achintya Bheda-Abheda Tattva Bengal and OrissaThis valuable summary is drawn from The Sri-Krsna Templeat Udupi, by B. N. Hebbar, who notes that “all five schoolsare theistic and realistic reactions to the absolutisticidealism of Shankara’s Advaita Vedanta…. The first twoare South Indian and follow the aishvarya bhakti-marga(Master-servant relationship between the Lord and Hisdevotee), while the latter three are North Indian andadhere to the madhurya bhakti-marga (Lover-belovedrelationship between the Lord and His devotee). Also,while the Lakshmi-Narayana concept predominatesSouth Indian Vaishnavism, the Radha-Krishna elementpervades the three North Indian Vaishnava sects.”a. manivelAround 1278, Madhva received a large mound of yellow clay from a ship captain inappreciation for his magically preventing the ship from capsizing during a gale. Inside themound Madhva discovered an ancient stone murti of Gopi Krishna, which he carried to hismonastery. Along the way, devotees are placing flowers at his feet in adoration. Below: Thedecorated Gopi Krishna murti that Madhva retrieved at Malpe Beach is still worshiped today.words conveying valid sense is testimony.”Perception is pratyaksha, inference is anumanaand testimony is agama. Agama isanother name for the Vedantic library of evidence,all of which is considered divinely giveninformation or testimony. All three sourcesof information—sense perception, inferentialreasoning and scripture—are always accuratein varying degrees, and all three can be perfectedand relied upon. This stands in contrastto Shankara’s assertion that inference andperception, like the world, are illusory, andtestimony alone can lead us to the undifferentiated,impersonal conclusion regarding thenature of reality.Madhva also berated Shankara for misusinginference, as he does in the following argument:The world is imperfect, illusory and hasa. manivelform; therefore, the transcendental,which is not illusory, must nothave form. Here is Madhva’s retort:“If inference is said to negate perception,when perception is notnegated by another perceptionof equal strength, what then isthe talk of the wretch, inference,who lives at the feet of perception,being the negator of that!” In other words, wecannot infer anything without the evidenceof our senses. Thus, inference can be used tocorrect our perceptions but never to totallynegate them. Yet, Shankara uses inference tonot only prove the formlessness of the transcendentalworld but also deny the entirematerial realm and negate its reality, formingthe crux of his philosophical stance by amethod he himself decries as illusory.Madhva inquires: “What or who, in fact, is the ultimate perceiver orvalidator of any information?” He answers that it is the soul’s intrinsicintuitive faculty, known in scripture as sakshin, the witness. He explains:“The cognitive senses are of two kinds: the intuitive faculty, sakshin, orthe cognitive agent, which is identical with the self; and the ordinarycognitive senses and the mind, which are made of matter.” Each atmahas dormant spiritual senses which, when activated, are the instrumentsby which conclusive truth is perceived: “The perception by thesakshin is that which, in our experience, is not open to contradictionand which is decisive in character. Knowledge that is acquired throughsensory channels and the mind, and is thus subject to discrepancies, isto be regarded as a modification of the mind-stuff. The latter is liableto correction and contradiction, while the perceptions of sakshin arenot. What is thus established by the flawless verdict of sakshin must beregarded as true and valid for all time.”The saint argues that if there is no higher sense by which to verify therefutation of sakshin, then there is also no one to verify the conclusion44 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 45

a. manivelfor worship at the village of Yermal, 15 miles south of Udupi. Thesecond, an image of Balarama 2.5 feet tall, he installed at a Subrahmanyatemple in Malpe. The third murti, just twenty inches tall, isa unique statue of Balakrishna holding a shepherd’s staff. This iconMadhva enshrined, in 1278, at the Ananta Matha, later renamed theSri Krishna Matha. This small shrine at the matha is today one ofIndia’s most important Krishna pilgrimage destinations. This beganthe pattern Madhva would follow for the rest of his life, obtainingand consecrating images of the Lord and establishing unique sanctuariesspecific to his Dvaita sampradaya. Setting up a new liturgyas well for his sampradaya, Madhva discontinued the Smarta Pujarites and replaced them with the Tantrasara worship patterns helearned from Sage Vyasa—elaborate, spectacular pujas that melt theheart of anyone attending and open the doors to the realm of God.Leaving no aspect of religious life unexamined, Madhva also addressedsocial issues. In one of his most controversial battles, hespoke against the sacrifice of animals at Vedic rituals and broughtan end to the practice in the Udupi region. Madhva offered a revolutionarymeaning to caste, saying it should be determined by aman’s behavior and nature, rather than his birth—that an illuminedsoul is a true brahmin, regardless of his occupation. He instigatedthe prohibition of liquor consumption during religious ceremonies.And, criticizing the priesthoods, he said, “Spirituality should not beconfused with superstition.” His opponents were equally bold. Theycontinually denounced his reforms and went so far as to raid andpillage his large collection of rare manuscripts.Madhva was as physically powerful as any warrior. On one ocphilosophicalconvention was being held at Rajamahendri on theGodavari River. It was convened by Sobhanabhatta, a staunch andbrilliant advaitin and the prime minister of the Kakatiya dynastyof Warangal. Scholars from all over India were gathering. Madhvadecided to attend. This was the first major public forum by whichhis new philosophy became widely known to the world of Sanskritscholars. It was a turning point. At that convocation, Madhva wonover the famous scholar Puri Swami Shastri, whom he acceptedas his disciple and renamed Narahari Tirtha. Sobhanabhatta alsowas converted to Tattvavada, and the two illustrious scholars joinedMadhva’s growing entourage on their return to Udupi, where theywere greeted joyously by Achyutapreksha.The time had now come, Madhva deemed, to bring his own guruinto his philosophy, who while proud and supportive, was still anadvaitin with strong reservations regarding Madhva’s views. After along series of debates, Achyutapreksha conceded defeat, acceptedMadhva’s Dvaita view as supreme and became his disciple as PadmanabhaTirtha. The Ananta Matha, which had been a strongholdof Advaita for centuries, became the spiritual center of Madhva’sBrahma Vaishnava Sampradaya.A few years later, a miraculous, landmark event occurred at Malpebeach, three miles west of Udupi. One day Madhva was meditatingby the seashore, as he often did. A storm arose at sea and a cargoship traveling from Dvaraka, which Madhva could see in the distance,began to flounder in the heavy waves. Madhva waved his saffroncloth. The ship suddenly stabilized, the waves abated. Certainthat they had survived by the grace of a holy monk, the captain anda few mates took a tender boat to shore. ApproachingMadhva, the captain offered him anything hewanted from the merchandise in the ship. To theirsurprise, he said he had no need for their goods,but would take the three mounds of gopi chandanclay that lay as ballast in the ship’s hull. Amazedthat the monk knew of the clay, the captain himselfdelivered to the swami the three mounds of gopichandan native to the Godavari River that someVaishnavas use in paste form to make their goldcoloredsectarian body marks.As Madhva must have intuited, when submergedin water and broken apart, each block of clay liberatedan ancient stone murti of Krishna. These aresaid to have been lost when the original city ofDvaraka was submerged in the sea at the end ofthe Dvapara Yuga. The largest of the three, an iconof Janardana nearly three feet tall, he consecratedIm nulputpat. Onsequi smodion hendrem quissit iliquis siscing exeratloboreet luptat illa feugait, sim vullutat. Ut la feummod magnim in estiniam,consectet loreet in henismod magna feuipit augue con vercil ulluptat. Duisi.Na faccummy nonsequis alisciduis at. Ut ad tat atOn his long, philosophical campaigns throughout India, Madhvamesmerized audiences from North to South (indicated by the varied templetowers). Crowds were captivated by his charismatic presence and masteryof polemics and scripture, and many became devout followers.that it stands contradicted. In other words, we must have an inherentfaculty that can validate the truth; otherwise it can neither be validatednor rejected. The acceptance of an eternal sensibility, the individualsoul—which is in its essential nature pure, conscious and infallible—isthe ground on which Madhva discusses the nature of reality. He positsthat the atma, or soul, is the final arbiter of the truth of anything.Differences Are RealWhile Madhva’s Dvaita philosophy has been construed as dualism, it,in fact, articulates a view of multiple realities that all have particularnatures and are all real. Madhva’s view is not dualistic, because he didnot limit existence to two realities, pitted against one another, butrather described how the various categories of reality are eternallyreal. To him, the differences among things are not mere illusions tobe denied outright, but rather are a gradient of different types of existenceamong which the eternal souls, who are distinctive individuals,are allowed to choose.Madhva divided differences into five types, which he called Prapanchaand described as the five-fold differences that lead to excellenceand liberation and constitute right knowledge. The five distinctions arebetween the Supreme and souls, the Supreme andmatter, souls and souls, souls and matter, and matterand matter. For Madhva, difference is not at all alower order of reality but is, in fact, the essence andtrue message of all the scriptures of Vedanta.Shankara presents a radically different view inan earthy analogy: A man went to an outhouse atsunset and while there put his hand on a coiled-uprope, which he mistook for a snake. At first he wasafraid the snake would bite him. When he realizedthat the snake was mithya, or false, the illusion wasdispelled and he was released from his fear. Similarly, when the soulrealizes the unreality of the world, it merges into the nondual andnon distinct Brahman.To counter, Madhva presents his “transcendental realist” argument:“If this universe is to be regarded as imagined by our delusion (like theillusory snake in the rope), it would require the acceptance of a realuniverse that is the prototype of the imagined one. No theory of illusioncan be demonstrated without at least two reals: a substratum ofthe illusion and a prototype of the superimposed object.” Madhva’scontention is that this material world is a reflection of the transcendentalrealm. Both realms have form and are real, even though oneis temporary and the other is eternal. All differences are real, thoughsome are temporary.When the scriptures speak of the world as illusory, dream-like orunreal, Dvaitins understand this to mean that it is a temporary manifestationof reality. When compared to realities that are eternal, it isless real in the sense of duration but no less real during the time of itsmanifestation. Just as in the case of the mirage of a lake seen in a desert,the perceptions of lake, desert, water, etc., are all real, but they are notwhere they appear to be (in the desert). Madhva argues that the realityof the world cannot be undermined, because it is our experience inthe world from which all other stages of being are reached. He scoldsShankara: “If the universe is illusion, its creator must be no better thana juggler in rags who goes about giving performances in magic to ekeout his livelihood.”The Nature of the SoulThe point of dispute is not whether the material world is a desirableplace of residence for the soul, as Madhva and Shankara agree that liberatingthe soul from matter is the goal of Vedanta. Where they divergesharply is on the nature of the soul. To Shankara, there is actually only46 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 47

that were retrieved from the treasury of the Kalinga court. It isknown that before returning to Udupi, the saint visited Goa, wherehe is said to have enthralled audiences, not only with his oratory,but with his music.Returning at last to Udupi, Madhva spent the next two decades,1290-1310, engaged in missionary work in Tulanad, the home territoryof his burgeoning new sect. It is said he visited every home inthe region. It was during this time that he faced the most formidableadversary he had ever debated, Trivikrama Pandit, a championof Shankara’s Advaita. Over fifteen days of fierce dialogbetween two opposite views of Vedanta, Madhva slowlybut steadily gained ground. Finally, on the fifteenth day,Trivikrama admitted defeat and prostrated to Madhva insubmission. Rising from the floor, the pandit had a spiritualvision in which he saw in Madhva the three incarnationsof Vayudeva: Hanuman, Bhima and Madhva. Hespontaneously spoke forth a shloka in praise of Madhvathat is recited daily by Madhvans to the present time.Perhaps Madhva’s greatest genius was that he recordedhis philosophy and system of religion so eloquently andcompletely. He authored—not by writing, but by dictation—thirty-nineoriginal Sanskrit works, including fourworks on the Brahma Sutra, commentaries on the tenmajor Upanishads and on the Rig Veda Samhita’s fortyhymns; commentaries on the Mahabharata and BhagavatPurana, and two commentaries on the BhagavadGita; five hymns in praise of the Divine and five manucasiontwo champion wrestlers came to challenge him. Engagedin chanting the names of Lord Vishnu, Madhva paused to say hedoubted they were strong enough for the contest. At this they beganlifting and throwing heavy objects to demonstrate their prowess.Madhva said he would wrestle them if they could, by choking him,silence his japa. Grasping his neck, the two powerhouses tried tostop his chanting one at a time and then together, but to no avail.Exhausted, the Goliaths bowed in defeat and asked, “What, may weask, is the source of your power?” Madhva said, “It is the names ofVishnu.” They, too, became disciples.Madhva undertook one more tour of North Indiabetween 1280 and 1290, after initiating a number ofhis disciples into sannyasa. The final destination of histroupe was Badri. Among their many adventures was afamous encounter at the south bank of the Ganga. Theywere planning to cross by boat, but none was operating.They learned that war was brewing locally and that Balban,the Sultan of Delhi, camped on the north bank, hadforbidden anyone to cross without permission. He whodisobeyed would be brought to him and put to death.Hearing this, Madhva had his disciples stand in line behindhim, each holding the garment of the one in front,and, walking on the river bottom, led them safely to theother side. Seeing them emerge from the river, the Sultan’ssoldiers rushed forward to arrest them. Madhva issaid to have commanded, “Be quiet and behave yourselves.I want to see the Sultan.” Appearing swiftly, Balbandemanded to know how they dared defy his decree. Madhvaanswered in fluent and chaste Persian, presenting himself as anapostle of theism who took directives only from God. “I worshipthat Father who illumines the entire universe; and so do you. Whyshould I fear then either your soldiers or you? I am traveling throughon my life’s mission to spread the true faith in the one Supreme Beingwho is the ruler of the cosmos, whom all persons should worshipby their honest work and loving devotion. We are all citizens ofHis kingdom.” Disarmed by Madhva’s fearlessness and purity, theSultan paid his respects, offered gifts, which Madhva declined, andprovided safe passage to the monk and his followers.When highway robbers attacked the itinerants in a deep jungle,Madhva rolled up one of his saffron robes and threw it into theirmidst. By his mystic power they saw it as a bag of gold and beganfighting over it while the travelers walked safely on.It was on this tour that Madhva secured several more importantsacred icons and artifacts that to this day are the focus of worshipfor followers, including a set of ancient icons of Sri Rama and SitaMadhva, on his way to find Rishi Vedavyasa inthe high Himalayas, realizes that Satyatirtha,his disciple, has been following himRealizing that he young monk has grown too weakto either proceed or go back, Madhva sends asupernatural burst of air which carries Satyatirthato the safety of their base camp at Badrione atma, or soul, in the whole of existence, and that greatsoul is called Brahman. Due to inexplicable ignorance, ormaya, that one soul imagines itself (and thus appears) tobe many. To Madhva, souls are multiple and eternally individual,real and distinct from Brahman, while at the sametime one with it in essence. To support his position, Shankaraquotes from Vedanta’s “identity texts,” while Madhvacites “difference texts,” such as the following verse from theBhagavad Gita 14:27, in which Krishna says: “I am the basis ofthat impersonal Brahman, which is immortal, imperishableand eternal, and is the constitutional position of ultimatehappiness.” Madhva interprets this to mean that the soul is an eternalspark or part of the energy of the Being who is the source of theSupreme Brahman.In assailing Shankara’s position, Madhva queries: If Brahman is theSupreme, how could there be a greater power that could put it underillusion? If Brahman has no parts, how can there be a Brahman thatis both liberated and not liberated? If there is no liberated Brahman,how could liberation be possible? If the world is merely a dream, sincemany individuals are seen in the world, whose dream is it? How couldsomeone teach of the non-distinctive Brahman if he did not recognizethe need to teach it, which is in itself a distinction?Karma and the Individual SoulFrom Madhva’s point of view, each soul has a spiritual body, which is itstrue identity. When that eternal individual enters the realm of matter,it becomes covered with many layers of dark and unconscious matter.As a result, the soul’s true nature goes dormant and is forgotten. In thatbewildered state, the atma takes on material bodies, beginning withthe lowest species and eventually ascending the ladder of reincarnationto human birth. Throughout these incarnations, the soul identifiesfully with its material body and mind.When the soul reaches the human condition, its further progressis determined by its own actions, according to its free will. Materialnature, or the natural mechanism of karma, responds like a mirror tothis stream of choices. Through this unfolding process, souls may elevatethemselves to the highest stratum of the material world or propelthemselves to the lowest. Madhva points out that though he andShankara agree that in order to achieve liberation, souls must carefullyfollow nature’s laws by adhering to good moral conduct, the laws ofnature are real distinctions that lead the real soul to another reality andare not false presentations, as claimed by Shankara.In theory, once a soul is within matter, it is possible forit to behave so badly that, by the laws of karma, it couldbecome caught up in virtually endless bondage. Somecritics have likened this aspect of Madhva’s doctrine to theChristian belief in eternal damnation. But the two viewsare actually quite different. Christianity believes in a singlelifetime, before which the soul does not exist, and it doesnot believe in karma as a law of nature. Further, Christianity’sdamnation to hell is moral punishment meted out bya vengeful God. Madhva’s view is of an eternally divine soulthat is lost in matter but could release itself from bondage. Its sufferingswithin matter are temporary, not eternal, and are not the result of apunishment by a condemnatory God, but a self-imposed consequenceof wrong action in relation to the rules that govern matter.a. manivelThe Means to LiberationMadhva proclaims that Vedanta’s ultimate conclusion is that the highestsubstance is the Supreme Brahman—Bhagavan, Vishnu, Hari—inall His eternal forms and avatars, as well as His supernal form, eternallyfull of all beauty and distinctions in the transcendental abode48 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 49

als on sectarian practices. This literary legacy, along with the scripturesit comments on, forms the canon of his sampradaya, which istoday one of the strictest, well organized and tightly administratedspiritual bodies in India.Madhva’s bold approach and the clarity and force of his scholarlywritings are unique not only in India but in any theistic traditionanywhere in the world. If Shankara was the original “Unitarian,”as the one, for instance, whose philosophy influenced the views ofEmerson, Thoreau and other transcendentalists, then Madhva wasa “unique-itarian” standing as the fearless champion of the eternalexistence of the individual soul. His bold assertion that the eternaltruth of the Vedas was nearly lost and so he had to go straight to thesource—to sit at the venerable feet of Vedavyasa in Uttara Badri, hearthe true meaning of the Vedas from their original source and writethat truth as his own commentary on the Brahma Sutra—is stunning.After his parents passed on, Madhva initiated his brother, Vishnuchitta,and seven other disciples into the order as sannyasins. Thebrother became known as Sri Vishnutirtha. Through these eight,Madhva established eight (ashta) mathas in Udupi: Palimaru, Admaru,Shirur, Kaneyur, Pejavara, Krishnapura, Puttige and Sodhe.Madhvacharya had a profound influence on other bhakti schoolsin his day, the most obvious and currently visible being the Gaudiyabranch of Vaishnavism. Originating from Shri Chaitanya in WestBengal, its followers are widely known through the presence ofISKCON and related groups. The Gaudiya lineage traces itself toMadhva’s Philosophyin Nine TenetsMadhva, though the followers of Madhva are of the opinion that theGaudiyas have deviated significantly from many important points inMadhva’s teachings. Yet, both sects accept the nine points presentedin this Insight (see sidebar below) as bedrock Dvaita Vedanta andhave built their teachings on Madhva’s foundation.As for his own identity, in the last verse of his brief work summarizingDvaita, the Vishnu Tattva Vinirnaya, Madhva declares, “InFrom the Prameya Shloka, a summary of the tenets of Tattvavadawritten by Sri Vyasa Tirtha (1460–1539), a staunch andhighly venerated Madhvite scholar and missionarya. manivel1. Hari (Vishnu) is Supreme. hir: partar:2. The world is real. satya\ jagata

medicineNeed We Drug America’s Children?Skeptics question the existence of Attention Deficit Hyperactivity Disorderand the pattern of giving powerful psychotropic drugs to young childrenA first-year medical student offers his personalobservations and investigations intothe controversial issue of ADHD.By Trishul Siddharthan, Floridafirst encountered attention deficitHyperactivity Disorder in the fourthgrade in one of my classmates. Due tohis impulsiveness, he made simple mistakesthat led to difficulty in school andcaused disciplinary problems. He wouldnot follow classroom rules. Frequently, heoften blurted out answers without raisinghis hand. I remember the ashamed look onhis face when he was chastised in front ofthe class. Though his attention span waslimited, he was a bright student with a passionfor science and a dream of working forNASA. Concerned about his hyperactivity,his parents took the 10-year-old to a doctorwho diagnosed him with ADHD and prescribeda drug called Ritalin (the chemicalmethylphenidate). I can still remember thewhite pill in his hand. The drug dramaticallychanged his behavior. A once playfuland curious boy became docile and unsettlinglyfocused.I now feel that my friend’s disinterest anddifficulty with class work stemmed from56 hinduism today july/august/september, 2008not being fully engaged and challenged bythe school system. Unfortunately, Ritalindid not cure his problems. Although hisparents were very active in school affairsand showed a strong interest in their son, Irecently found out he has become heavilyinvolved with drugs over the years and nowfaces problems with the law.From fourth grade on, I had frequent opportunitiesto observe the disorder in otherstudents, the many prescription medicinesused to combat it, and the abuse thesepowerful drugs invited. In high school Isaw classmates share pills. In college I witnesseda strong underground market formethylphenidate, sold as Ritalin, Methylin,Concerta and other brand names.Diagnosing ADHDADHD, once known as just Attention DeficitDisorder or ADD, is characterized bypersistent inattention and/or hyperactivity.Its symptoms include forgetfulness, lack ofimpulse control and distractibility. It hasbeen a controversial diagnosis for adolescents.Arguments for and against it are vehement,and obtaining unbiased information isdifficult. Many critics argue that the definitionof the disease is too broad, and that thesymptoms can be a result of other problems.Currently the mechanism of diagnosisfor ADHD follows a list of 22 symptoms(www.cdc.gov/ncbddd/ADHD/symptom.htm) of inattentiveness and hyperactivitysuch as: “difficulty sustaining attention intasks or play activities,” “fidgets with handsor feet or squirms in seat,” “easily distracted,”“blurts out answers,” “talks excessively” and“loses things.” If the majority of these conditionsare met, a child may be diagnosedwith ADHD. It is this subjective diagnosiswhich raises questions as to the reality ofthe psychological condition.The diagnosis of ADHD is relatively new.Only in 1994 was the condition fully describedin the DSM-IV, the reference bookfor psychological disorders. The prescribingof methylphenidate has been an economicboon to the pharmaceutical industry, with40% of pediatric psychiatry references pertainingto ADHD occurring within twoyears of the revised definition. In 2005, Adderall,an amphetamine drug prescribedfor ADHD, accounted for half of ShirePharmaceutical’s US $1.3 billion in sales.Hyperactivity and attention deficit arehallmarks of normal adolescence. At somepoint in my 16 years of formal education, IshutterstockHyperactivity: About three percentof American school children, a majorityof them boys, are prescribeddrugs to combat what might formany just be normal behavior, ortreatable by less drastic meanshave found myself exhibiting the majorityof these criteria. I can remembersquirming in my seat throughoutschool; I still do so in medicalschool. Dan P. Hallahan and JamesM. Kauffman, in their book ExceptionalLearners: Introduction toSpecial Education, have argued thatthe increase in diagnosis of ADHDis due to overly general diagnosticcriteria which allow any child withpersistent unwanted behaviors to beclassified as having ADHD. Someexperts claim nine percent of allchildren have ADHD. Misdiagnosisof ADHD has been an issue amonghealth professionals, as ADHDsymptoms are easily confused witha variety of other problems, includingpoor vision, inadequate caregivingor even simple lack of sleep. Aswith most medical conditions, thereare both genetic and environmentalfactors. Increased sugar intake andcaffeine in students’ diets is one suspect.Many of the effects of caffeineon the central nervous system parallelthose of ADHD, including decreasedattention and hyperactivity.Most experts would not agree thatADHD is the result of bad parenting. Butparents with busy schedules can easily missthe early signs of difficulty in school or disciplinaryproblems. It is crucial to promptlycorrect these earlier difficulties and especiallyto reinforce the child’s self-esteem, whichinvariably suffers in a child who has ADHD.shutterstockDetection and treatment: Ritalin is a powerful drug. It hasserious side affects and is as addictive as cocaine.Treatment by drugsThe cause of greatest alarm for ADHD liesnot in the diagnosis but in the treatment.Both methylphenidate and the amphetaminesin Adderall are listed by the US DrugEnforcement Agency as Schedule II substances,meaning they have a high potentialfor abuse and induced effects. That list includescocaine, opium, oxycodone and a hostof other powerful and addictive drugs. Overthe past decade, the pharmaceutical markethas seen a dramatic increase in drugs marketedto treat ADHD. Testifying before theHouse Subcommittee on Early Childhood,Youth and Families in May, 2000, then DEADeputy Director Terrance Woodworthstated that methylphenidate prescriptionsincreased 846%—from 1,768 kilogramsin 1990 to 14,957 in 2000. Amphetamineprescriptions increased 2160%—from 417kilograms to 9,007—during the same period.The majority of these drugs wereprescribed for childhood ADHD. The USaccounts for approximately 90 percent oftotal world manufacture and consumptionof methylphenidate. In high schools and collegesacross America, methylphenidate is regardedas a quick aid for studying and lastminutecramming. For a few dollars, or evenfor free, many diagnosed students happilyshare a pill with a schoolmate. Along with astimulant drink, it can keep a student alertall night before an exam. I have witnessedthis as an increasingly common practice.An Indiana University study of 44,000 highschool students found that about seven percentof those surveyed admitted to Ritalinabuse at least once. Of those students, 2.5percent took it monthly or more often.Potential for abuseEven among Asians, who have the lowestrates of substance abuse, taking methylphenidateand its many derivatives are apopular way to get a competitive edge inschool. Educators and ethicists are now debatingwhether these drugs may give unfairadvantage to some students in the academicfield, just as performance-enhancing drugsdo for athletes. These are smart studentsseeking entrance into medical or otherprofessional schools. Their familyupbringing is similar to mine; yet tothem, taking an illegal drug to helpstudy is somehow acceptable comparedto taking one just to get high.After taking methylphenidate, studentsbecome intensely concentratedon the work in front of them, obliviousto their surroundings. Frequently,I have had to address a drugged classmatemultiple times to get his attention,then watch him mechanicallygo back to studying. The next day,after the extended-release tablets hadworn off, he would sleep for hours allthrough the day. With the abuse ofmethylphenidate comes weight lossand sleep disorders.Until recently, the effects of thisdrug were thought to be short term;but now there is evidence of longtermimpact. In July 2001, the Connecticutlegislature unanimouslypassed a measure prohibiting schoolofficials from recommending psychiatricdrugs of any kind.The broader problemsProponents of ADHD point to thepositive results of medicating diagnosedindividuals. Many students doperform better in school as a result.I have encountered students whoselives were dramatically improved byproper diagnosis and treatment. Atthe same time, a once obscure disorderhas become a trend in mainstreamAmerica, with many parents—increasinglytoo busy to raise their kids—medicatingthem for what the rest of the world regardsas normal behavior. In my time in secondaryschool I witnessed many parents attempt toexplain away their child’s poor performancewith a diagnosis of ADHD—often encouragedby a teacher, counselor or school official.I am constantly reminded of the dependencysome of these students developed.Due to its wide availability and its labelingas a “study” drug, methylphenidate remainsone of the most popular and easily obtainedcontrolled substances in America.The bottom line is that the issues associatedwith ADHD underscore a larger problemin our society: the tendency to seekquick fixes for complex problems. Difficultiesin child rearing cannot be solved witha pill. The United States’ poor showing ineducation indices—from reading to mathematics—cannotbe blamed on ADHD, giventhat the US accounts for 90 percent of theworld’s methylphenidate consumption. Parents,educators and legislators must lookbeyond this short-term remedy and beginaddressing the broader problems that are reallyto blame.∏πjuly/august/september, 2008 hinduism today 57

all photos courtesy thoreau societyThoreauA Sage in Early AmericaStillness of a peaceful mind: (above) Walden pond, the idyllic glen where the writer meditated; (opposite) Thoreau in 1856, 39biographyThe 19th-century writer drank deeply from the Vedas, lived incommunion with nature and advocated a life of mystical simplicityup the occupation of his three brothers andsisters—teaching. That job lasted barely asemester. Asked to flog one of his students,he refused, left and started his own school,Concord Academy. At Harvard he had seeneverything he hated about schooling in hisday—intellectually dehydrated professors,mind-dulling recitation and a police-statebehavioral demerit system. His school wasthe opposite—coeducational, free tuition forthe poor, no flogging and discipline maintainedby an honor code. Discussion was encouraged,and classroom walls often evaporatedas field trips took the students to digfor Native American relics, visit craft shopsand plunge deep into the woods whereThoreau taught his specialty—nature. Buthis brother’s illness forced him to close theschool after two years.Thoreau’s shyness and intense inner lifewould certainly not make him a popularfigure or a leader of any sort. His grey, owlisheyes gazed more inward than out. “Heis as ugly as sin, long-nosed, queer-mouthed,and somewhat rustic, though with courteousmanners,” American author and ConcordianNathaniel Hawthorne wrote of hisbearded dinner guest of August 31, 1842.Hawthorne’s wife Sophia was kinder: “He isgentle, simple, ruddy, and meek, as all geniusesshould be. How his great blue eyesfairly outshine and put into a shade thatnose I once thought must make him unheunlikely hermit stole a spotin the woods, built a cabin, stilled hismind and burrowed into nature. Byday, whippoorwill melodies driftedthrough the tranquil glen. At dusk,bullfrogs bellowed deafening nocturnes.Slowly a higher presence embraced the solitaryadvances of the kindly Lincolnesqueform, yielding a flurry of pristine secrets.By the time he died at 44, with two millionwords quilled in broad journals, HenryDavid Thoreau had softly cracked nature’ssubtlest codes and thundered forth his primalcivil command—obey conscience first,society second. Half a century later, curledup in a dank South African jail cell, a persecutedMahatma Gandhi nursed himselfon Walden—Thoreau’s nature odyssey—and sealed the fate of India’s independencestudying a copy of Thoreau’s Duty of CivilDisobedience, the germ spark of his satyagraha(tenacity in truth) campaign.Around the globe, the soulful ruminationsof the son of a New England pencil-makerspread. Thoreau knew well that his workswere a mere echo of a true, unfathomabledivine order, and recognized that Hinduscripture hugged this perception as dearlyas he. He assiduously probed Hindu writingsborrowed from Harvard’s library. Thecontours of his driftwood bookshelves werelined with Upanishads and other Indiantreasures which he read again and again:“In the morning I bathe my intellect in thestupendous and cosmogonal philosophy ofthe Bhagavad Gita, since whose compositionyears of the Gods have elapsed, and incomparison with which our modern worldand its literature seem puny and trivial.Even our Shakespeare seems sometimesyouthfully green.”Uninterested in the separate-from-manand-natureGod of the Occidentals, he alliedhis deepest sympathies with the “godsof the Orient.” He once shared: “The HinduLaws of Manu comes to me with such avolume of sound as if it had swept unobstructedto me over the plains of Hindustan,and when my eye rests on yonder birches, orthe sun in the water, or the shadows of thetrees, it seems to signify the laws of themall. They are the laws of you and me, a fragrancewafted down from those old timesand no more to be refuted than the wind.”He identified with the austere lifestyles ofthe rishis: “One may discover the root of theHindu religion in one’s own private history,when, in the silent intervals of the day orthe night, he does sometimes inflict on himselflike austerities with a stern satisfaction.”Thoreau was born in 1818 in a chipmunkof a town: Concord, Massachusetts. ThoughChristian by count, this homely Atlanticseaboard region spawned an unusual tribeof Orientalized minds that America laterproudly identified as Transcendentalists.This loose metaphysical brotherhood of brilliant,highly educated writers—includingRalph Waldo Emerson and later compatriotWalt Whitman—were versed in Hindu, Buddhist,Taoist and Confucian thought. Like aband of divine blacksmiths sent from innerworlds, they pounded on society’s repressivepuritanical mind-set, working to refashion itback to some semblance of America’s embryonicvision: individual freedom, abhorrenceof enslavement and reverence for a mystical,undoctrinaire approach to God. The anvilring of their message echoes today throughevery high school and college in America.India fondly adopted the Transcendentalistsas kindred souls, especially Thoreau. EveryEnglish-medium-educated Indian boy orgirl studied his classic weapon of nonviolence,Duty of Civil Disobedience. Walden’smeditative message has such a strong Indianappeal, it has been translated into Tamil,Gujarati, Telegu, Malayalam, Hindi, Kannadaand Bengali.Thoreau was junior to Emerson by 14years, but the two were very close. It wason Emerson’s land that Thoreau built his immortalizedWalden Pond cabin. But Emersonscolded Thoreau for lacking ambition,coaxing him to shoulder more of the literaryburden of their clandestine missionto reform America’s stiff mentality. Herailed one day at the incontrovertibleintrovert: “Instead of being the headof American Engineers, you arecaptain of a huckleberry party.”Thoreau ignored the lifelongspur and maintained an icydispassion to all self-conscious,master-minded literary strategiesto recompass America’sfuture. Lack of fame alsofailed to concern him. “I havenow a library of 900 books,over 700 of which I wrote myself,”he once said jesting abouta heap of his unsold books.He and Emerson were invitedto join Brook Farm, the communeand heady vortex of the Transcendentalistmovement. Both declined.The idea disgusted Thoreau: “Iwould rather keep bachelors’ hallin hell than go to board in heaven!I love to be alone. I never foundthe companion that was so companionableas solitude. A manthinking or working is alwaysalone.”When Thoreau graduatedfrom Harvard, he took58 hinduism today july/august/september, 2008 july/august/september, hinduism today 59

thoreau societycomely forever!” Yet the photo on the previouspage was commissioned by a readerwho, entranced with the first edition ofWalden, sent a photographer to register theremarkable man behind the words.Regular townsfolk acknowledged him lessand tagged him an “idle fellow” —a rank insultin those proud pioneering days. Gettinghimself published was irregularat best. Needing steady income,he worked for his fathermaking pencils and ink compoundsand finally settled onworking three days a week asa surveyor. The other four hewalked, climbed mountains,canoed, idled with true dedicationand kept his journal. “Ilived like the Puri indians, ofwhom it is said that for yesterday,today and tomorrow theyhave only one word—pointingbackward for yesterday, forwardfor tomorrow and overheadfor the passing day. Thiswas sheer idleness to my fellow townsmen,no doubt; but if the birds and flowers hadtried me by their standard, I should nothave been found wanting.”He considered his cabinside pond “at leastas sacred as the Ganges” and one morningvisualized: “Now I go for water, and whileAll a man needs: (below) Thoreau lived hisWalden Pond years in a small cabin similarto this replica until a fire freed him fromeven these comforts; (above) a commemorativeUS stamp of the writer, issued in 1967uspsthere I meet the servant of the Brahminpriest of Brahma, Vishnu and Indra, whostill sits in his temple on the Ganges readingthe Vedas.” Thoreau’s reverence for ancientwisdom and the sacredness of creation oftenstretched out to the Gods themselves. Thoreauhad his own personal form of prayer:“This journal, I must not live for it, but init for the Gods. They are mycorrespondents, to whom dailyI send off this sheet postpaid.I am a clerk in their countingroom and at evening transferthe accounts from day-bookto ledger. It is as a leaf whichhangs over my head in the path.I bend the twig and write myprayers on it; then letting itgo, the bough springs up andshows the scrawl to heaven.”Enraptured by the power ofcontemplation, he wrote withthe mellowed voice of a Vedicforest sage: “Sometimes,in a summer morning, havingtaken my accustomed bath, I sat in mysunny doorway from sunrise till noon, raptin a reverie amidst the pines and hickoriesand sumachs, in such undisturbed solitudeand stillness, while the birds sang aroundor flitted noiseless through the house, untilby the sun falling in at my west window, Iwas reminded of the lapse of time. I grewin those seasons like corn in the night, andthey were far better than any work of thehands would have been. I realized what theOrientals mean by contemplation and forsakingof work.”Thoreau’s treasured jewelsThe post office notified Mr. Thoreau thatsome large wooden crates had arrived forhim. The lean and bearded wordsmithmarched down Concord’s muddy mainstreet and claimed the unexpected items.The year, 1855. As he pried off the lids, hisopalescent blue eyes dilated. Inside glittered“jewels,” 44 volumes of Hindu scriptures—RigVeda, Mundaka Upanishad, Nala Damyanta,Vishnu Purana, Shankya Karika, Aphorismof the Mimamsa, Aphorisms of the Nyaya,Bhagavad Gita and more. Bliss. This wasmore exciting than getting a favorable reviewof Walden in a Boston paper, or listeningto a summer squall thunder through amuggy afternoon or receiving a letter fromhis only close female friend, Lydia Emerson,Ralph Waldo’s handsome wife. Immediately,like a priest installing a Deity, he created aspecial shelf out of driftwood for his Hindutreasures. Now Vedic wisdom, like headysoma juice, was on tap in Thoreau’s privatewriting den. He began to imbibe from each,but within a few days announced, “Of themall, the Rig Veda is the most savory I haveyet tasted.”It was during his student days at Harvard,in dusty library aisles, that Thoreau first discoveredthe Upanishads. They were sunlightto the footloose literary giant. They resonatedwith the advaitic mind strata that he personallyaccessed through his own woodsy,contemplative lifestyle. His Asian leaningsmushroomed over the years. Eventually, theself-styled forest sage wrote in his Journalthat his beloved fish and frog pond Waldensometimes seemed like the sacred Ganges.He further imagined his $28.47self-built waterside cabin a typicalrishi’s hermitage and himself adhoti-clad brahmin. Though literatein four languages and versedin the scriptures of many religions,he assessed, “It happens that I ambetter acquainted with those ofthe Hindus, Chinese and Persiansthan of the Hebrews” and soberlysuggested a new Bible, filled twothirdswith Buddhist and Hinduverse. Thoreau fondly quotedHindu writings in his works andharped on the need of “establishinghimself in the consciousnessof the Atman, always.”Unmarried, abstinent, Thoreauidentified easily with the Indianyogi. Villagers said he could sitmotionless for eight hours justwatching duck eggs hatch. “Heknew how to sit immovable, a partof the rock he rested on, until thebird, the reptile, the fish whichhad retired from him, shouldcome back and resume its habits,nay, moved by curiosity, shouldcome to him and watch,” Emerson shared.“Free in this world as the birds in the air,”Thoreau wrote, “disengaged from everykind of chain—those who practice the yogagather in Brahma the certain fruit of theirworks. I would [gladly] practice yoga faithfully.The yogi absorbed in concentrationcontributes in this degree to creation.Divine forms traverse himwithout tearing him. To some extentand at rare intervals, even Iam a yogi. If I am not a modernHindu, we are near neighbors.”His mystical senses were clearlyawakened by his solitary sojourn.“I find myself in perfect connectionwith nature, and the perception,or remembrance even,of any natural phenomena is attendedwith a gentle pleasurableexcitement... Each man’s necessarypath, though as obscure andapparently uneventful as that of abeetle in the grass, is the way to the deepestjoys he is susceptible of; though he conversesonly with moles and fungi and disgraceshis relatives, it is no matter if he knowswhat is steel to his flint... Pursue, keep upwith, circle ’round and ’round your life as adog does his master’s chaise. Do what youlove. Know your own bone; gnaw at it, buryit, unearth it, and gnaw it still. Do not betoo moral. Be not simply good. Be good forsomething.”Thoreau abjured alcohol, coffee and meat.“I believe that every man earnest to preservehis higher or poetic faculties in the bestcondition has been particularly inclined toabstain from animal food.” However he exemptsthe sage who has “true faith in theOmnipresent Supreme Being and may eatall that exists.” He prized a pruned lifestyle.“Our life is frittered away by detail. Simplicity,simplicity, simplicity! I say, let youraffairs be as two or three and keep youraccounts on your thumbnail.” His test ofyogic detachment (vairagya) came oneparched fall afternoon. A spark from hiscampfire ignited dry grass and then engulfedthe nearby woods. Thoreau ranto alert Concord. There was nothinganyone could do. Thoreau gravely ponderedhis next move—wallow in guiltor watch. He quickly raced up a nearhilltop and spent the afternoon watchingnature magnificently consume inruby, crimson and green flames thewoods he loved probably more thananyone. He wrote later the day wasone of his fullest.Gandhi’s political inspirationOne day in London, in the frustratingpursuit of a vegetarianmeal, Thoreau’s biographer,Henry Salt, met with MohandasK. Gandhi and asked: “How influencedwere you by Thoreau?” Gandhi smiledlike he had been asked how influential hismother had been. Greatly influenced, hesaid right off, adding that he knew passagesfrom Civil Disobedience like his own pulse.He shared that he especially admired the“Direct your eye inward, and you’llfind a thousand regions of yourmind yet undiscovered. Be aColumbus to whole new worldswithin you, opening channels not oftrade, but of thought.”—Henry David Thoreausage’s austere lifestyle and obstinate dedicationto freedom—personal, civil and spiritual.He added that all his study always lefthim “feeling the need of knowing more ofThoreau.” It was a worn-out copy of CivilDisobedience that Gandhi repeatedly tookwith him to jail during his turbulent yearsin South Africa fighting for Indian rights.“Like his salt-making and his hand-spinning,civil disobedience was [one of the key]symbols Gandhi shared,” notes author SujitMukherjee. Gandhi later told an Americanjournalist that he named his movement Satyagraha(tenacity in truth)Thoreau’s Journalafter reading Civil Disobedience. Gandhi’sIndian commune near Durban, the PhoenixSettlement, was inspired by Walden Pond,as well as by the works of Tolstoy. “Noble villagesof men,” Thoreau had advised. Gandhitook the Thoreauvian ideals of frugal selfsufficiency,vegetarianism and the sacredvalue of manual, not mechanized,labor and planted them in SouthAfrica, and later back in India.Today, the solitary fellow “whofrequently tramped eight or tenmiles to keep an appointmentwith a beech or yellow birch” isread throughout India as one ofAmerica’s greatest authors. Thisis certainly true: Thoreau’s writingis unparalleled in vision andcraft, each sentence chiseled witha sculptor’s feel. But the older, Independence-generationIndiansvalue Thoreau as he would havepreferred—for his Vivekanandalike,Kshatriya disdain for servitude.Hindus treasure Thoreau’s fondness forHindu writings and admire how he madethem part of his inner quest. Even deeperand broader, he remains to all a universalteacher of the joy of stillness and onenesswith nature. For everyone who has at sometime felt they were sadly party to the massof humanity “leading lives of quiet desperation”(as Thoreau surmised), the soulfulmusings of the woodsy yogi always sparkle.Like clear water from a magical mountainspring, his infectious joy revitalizes nervesworn dull by over-civilizing and reawakensthe child-like capacities for wonder and awe,too often trampled on or traded in for“adulthood.”∏πWhenever I have read any part of the Vedas, I have feltsome unearthly and unknown light illuminates me. In it there isno touch of sectarianism. It is of all ages, climates, nationalities.It is the royal road for the attainment of the Great Knowledge.What extracts from the Vedas I have read fall on me like thelight of a higher and purer stratum.The Rig Veda is the most savory of all. I was daily intoxicated,and yet no man could call me intemperate. With all yourscience can you tell me how it is that light comes into the soul?dinodia60 hinduism today july/august/september, 2008 july/august/september, hinduism today 61

thomas kellythomas kellyInitiation day: Kartikeya Katir (far left) receives samaya diksha from Satguru Bodhinatha Veylanswami at Tiruvannamalai TempleSeeking Their Spiritual RootsHear from youth who spent three weeks on pilgrimage to Cambodia,Malaysia and India as they strived to connect with Hinduism’s depthsthe asian odyssey was the 2008 editionof Himalayan Academy’s biannual pilgrimageprogram during which SatguruBodhinatha Veylanswami led 97 devoteesfrom 15 countries through the Hindu templesof Cambodia, Malaysia and India fromJanuary 15 to February 4. Worship, meditationand personal reflection filled each dayas the pilgrims sought to strengthen theirconnection to the Divine. They visited AngkorWat, the world’s largest Hindu temple,participated in Thai Pusam at Batu Cavesin Kuala Lumpur and pilgrimaged in SouthIndia to Tiruvannamalai and the famed ArunachalaHill, Rameshvaram Siva temple,Tiruchendur Murugan temple and KanyaKumari at India’s southern tip.Among the group were thirteen youth,age 11 to 33. Most were Hindus, some bornof Indian parents (though only one actuallyin India), others of Western converts toHinduism. Here they recount their expectations,experiences and observations duringtheir spiritual journey.thomas kellyYoung searcher: 11-year-old Ruby ofThailand was on her first visit to IndiaNiraj, 30, Englandiraj Thaker (nirajthaker@hotmail.com)N is an information technology specialistworking in the London’s financial sector. Hecame on the pilgrimage to become closer tohis guru and make spiritual progress.Why should young people consider the religiouspath? Hinduism is such a deep, mystical religion.There is clarification and knowledgeavailable from wise people—gurus, saintsand devotees. They can help you transformyour life and understand your inner self. Forme, Hinduism is my way on earth. I havehad profound experiences on this path.What’s been the pilgrimage high point for you?Batu Caves was one. I had hurt my leg badlyin Cambodia. It was extremely painful towalk. I had to conjure up courage and willpowerto climb up to the cave. We startedfrom the Divine Life Society where weprepared the milk pots to take as offerings.As soon as the chanting started, I was energizedand ready to go. I could not feel anypain. All I could feel was just love—love forLord Muruga. There were 272 steps but itfelt like two seconds. Once in the cave, I putall my energy into the milk pot, all of myprayers and apologies. After that, I felt completelycleansed. The other high point wasTiruvannamalai temple in India. The ancienttemples are God—they represent Siva Himself.As soon as you enter the temple, youknow it is alive and welcoming you, nourishingyou. Everything was alive, the templeitself, the pillars, the floor, even the guardiandeva statues on the side seemed alive.Aubrey, 20, Canadaubrey Burke (aburke@uvic.ca) is aboutA to enter his third year of college at theUniversity of Victoria in British Columbia.He is in the process of making major decisionsabout his education and future career.What were your high points? I very much enjoyedthe little Skanda Ashram of RamanaMaharishi on Arunachala Hill in Tiruvannamalai.I was quite amazed with the feelingof love. I felt like I could have stayed there along time. The other place that I really enjoyedwas Vivekananda Memorial at KanyaKumari. The rock where he meditated had astrong energy. I was there only momentarily,but would have liked to sit there for hours,if not days.How did you find the camaraderie among theyouth here? I met Niraj before on Facebookthrough the Subramuniya group. That waskind of cool. It’s good to have people aroundthe same age going through the same sortof things you are, such as, “What career amI going after?” The group strengthens yourquest. I know I’ll be friends with them forthe rest of my life, and that’s very special.What’s your impression of India? I think it isimportant that everyone that is interestedin yoga or Hinduism come once in theirlifetime to India. It is different. There is atemple around every corner, a shrine everywhereyou go. It is a magical place. I’vewanted to come to India since I was ineighth grade. There is so much flourishingspirituality here.What are you doing after the pilgrimage? I willbe going on the eight-temple Ganesha pilgrimagein Maharashtra, and then the sixMurugan temple pilgrimage and the five Sivaelemental temples in South India. Then I’llhead north. I may even go to Mount Kailash.I’ll be in India for four more months.Kartikeya, 18, Californiaartikeya Katir graduated in June fromKDa Vinci High School, Davis. He hadbeen working for several years to qualifyfor initiation from Bodhinatha during thepilgrimage (see the video at www.youtube.com/watch?v=8dY3UvRQiyk). One of hisOcean blessing: (left to right) Shren Moodley,Bijamathi Peratumbee and TatianaMartushev take a dip in the ocean atRameshwaram prior to bathing at the ancienttemple’s 22 wellsgoals on the pilgrimage was to decide whereto go to college.What is the value of spirituality? It is a guideto help me make choices throughout my life.It’s easier to deal with situations when youhave an idea of what the right thing to dois. The understanding of karma has the biggestimpact on my daily actions. I see myselfthinking, “Well what kind of karma mightthis create?”What’s been your high point? My samaya diksha(initiation) into Saivism’s most sacredmantra, “Aum Namasivaya,” at Tiruvannamalai.At one point, Bodhi na tha placed hishands on my head and blessed me. It wasthe clearest that my mind had ever been. Itwas amazing. The wells at Rameshwaramwere also unexpectedly intense. It was aboutreleasing sins encountered throughout yourlife. Every time that I would go to a well, Iwould have all of these emotions and memoriescome up. I could physically feel themgetting caught up by my throat. As soonas that water hit me, they just completelyevaporated into nothing. I couldn’t even rememberwhat I was upset about.What did you decide about college? My parentsand I had very conflicting ideas about62 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 63

thomas kellythomas kellyhinduism todaythomas kellythomas kellyPanshula and Shailesh at TiruvannamalaiShivani and KailasNathan & Chidambaram Niraj Mishawhere I was going to go to school. Theywanted me to stay at home. I wanted to goout somewhere else. As I’ve thought aboutthe different aspects of being at home andaway from home, I came to agree with myparents. It is the best decision.Bijamati, 13, Mauritiusijamati Pareatumbee lives on the islandB of Mauritius. Her family are long-timedevotees of Bodhinatha and his predecessor,Satguru Sivaya Subramuniyaswami, knownas Gurudeva. She traveled with her mother.What has been the high point for you? I wasnot that religious before I came on thepilgrimage. I wasn’t concentrating on myspiritual life. Now I am. I have become a lotmore religious. The best things I have doneso far in this trip are the 16-kilometer walkaround Arunchala Hill in Thiruvannamalaiand the 22 baths in Rameshvaram. I felt thewell bathing washed away the bad thingswe have done, our bad karma.What is your impression of India? I like it here.The temples are extremely big. You can getlost in them. You can also sit for many hoursif you want to.Shivani, 25, Californiahivani Rajan (laufah@hotmail.com) ofSCanyon, California, recently earned a BAin Fine Arts and will next be studying herbalhealing from a Native American Indianperspective. Her father, Deva, and brother,Kailas, were also on the pilgrimage.What is your personal objective here? I amcoming to a crossroad in my life. I am eithergoing to go into medicine or teaching. Iam also spiritually at a crossroads in tryingto decide how much my life is going to beabout being a Hindu and how much is moreabout just being Shivani Rajan, and whatthe difference is.Why is a spiritual approach to life important toyou? I want to live expressing my soul, andthere is no other way to do that. I think lifeis pretty pointless if it does not have a spiritualdrive or goal. Without a spiritual life,nothing is ever satisfactory. The waves aretoo high in the ocean of the world. You arenot able to control things and just get flippedaround. If you are very spiritual, you havemore control over how you respond. Also, Ithink you have to have a huge amount oftrust in the world and the universe. Ganeshais my best friend. Seriously, I feel constantlyprotected and cared for. I meditateand do puja daily and also sing, which I findvery gratifying. I spend some time in natureevery day.What are your observations as a born Hinduraised in the West? I think it is really importantfor children to be given a lot of respectand the opportunity to be together—withoutadults around—so that they can reallyexplore what it is being a Hindu in Americaor in the West. There were times when I feltthat Indian culture as I was taught to live itcarried more than just Hinduism, so it feltexcessive because we are American Hindus.To me, Hinduism is, in the end, whateveryou want it to be. There is a lot of freedomin it. Once I let go of the past experiencesas a kid, I could accept a lot of the conceptsthat I was brought up with and embracethem.What was the high point for you? On an internallevel, the meditations towards the endof the pilgrimage were especially rich anddeep. Externally, the mind-blowing vibrationsfrom the puja at Tiruchendur MurugaTemple resonate within me still, and willnever be forgotten.Did you accomplish your goals? In the last fewmonths I’ve come to feel more myself than Ihave felt since I was 8 years old. I feel strong,sure of my path and well endowed with toolsto help me manage life’s challenges. I havedirection and courage, and I feel educatedin the way a good captain needs to be.What have you realized about the pilgrimagesince coming back? That I can retain what Ilearned during it through practicing meditationand daily sadhana. I feel sure of myinner strength and voice in a way that Ithink could only have resulted from spendingso much time in all of the temples wevisited in the company of a great many oldsouls. Pilgrimage seemed to scrape off thebarnacles collected through the day-to-daygrind of being out in the world, worryingabout money, my future, health, politics, theplanet, etc. It has a wonderful, “spiritually exfoliating”affect that I’ve gained much from.Nathan, 31, Californiaathan Sendan (nsendan@gmail.com)Nwas born in a family of Gurudeva’s devotees.He now lives in California with hiswife and two children. His six-year-old son,Chidambaram, accompanied him on thepilgrimage.How did the trip impact your son? I think itwill definitely have made an impression onhim, but I won’t know what it is until weget back home. We’ll have to see what hetalks about. He’s filtering it now all througha six-year-old perspective. He was able topay attention at the temples, and I think itwas good for him to be exposed to all of that.I have to do more daily religious practicemyself for it to have a lasting spiritual impressionon him.Did you accomplish your main purpose? Timewill tell. My main purpose on the trip wasto get a disconnect from my day-to-day lifeback in California. If this actually createssome space in my life to do something otherthan think about work, then it will havebeen successful.Shailesh, 30, Californiahailesh Trivedi was born and raised inS the United States to a Tamil mother andGujarati father. The family runs a flowerfarm in San Diego.What was your purpose in going on the pilgrimage?India is like a spiritual playground. Onpilgrimage, I knew that I could really allowmyself to become absorbed in worship andsadhana, more so than at home. The energyof the temples is strong, as well as the powerone feels seeing all the other pilgrims worshipingalongside. For me, a pilgrimage is asort of life calibration, a strong reminder ofwhat I believe in and who I am.How did you free yourself to go? I have beenwanting to go on a pilgrimage for manyyears, but January and February, the cooltime in India, was also the busiest time ofthe year for the flower farm. Then in Octoberof 2007, a massive wildfire sweptthrough our area and destroyed our farm. Isuddenly found myself having basically noflowers to sell for the upcoming season. Thefire turned out to be a blessing in disguise,as it allowed me to take a break from farmingand everyday life, and dive into a spiritualjourney without any distractions.What did you get out of the trip? It was everythingI thought it would be and more.The temple experiences and sadhanas performedwere rare and strong, just as I alwaysdreamed. The guru, swamis and fellow pilgrimswere great inspiration and showedme so many different perspectives on howto see God, how to be happy and how tojust be. After the group pilgrimage ended,I went alone to the six Murugan temples. Ifound myself very focused and energized inmy sadhana.Shren, 30, South Africahren Moodley works in marketing forSUnilever Hindustan, South Africa. Towardthe beginning of the trip, while stillin Malaysia, he said, “I can’t wait to get toIndia. I can’t wait to get to the temples.”How did religion become important to you?There was a stage in my life where I was abit lost and confused. I was born a Hindu.My mom and dad taught me the culture andhow to pray. But my faith wasn’t as strongas it is now. A few years ago I was lost inmy life and curious to find out my roots. Iwent on the Internet and came across thebooks of Satguru Sivaya Subramuniyaswami(founder of Hinduism Today). I have beenreading them since 2003. No human beingcould have ever written these. The booksanswered all the questions I had as a child,such as, Why is there hell? or Why wouldGod create violence? I don’t have thosequestions any more. Every question hasfound an answer through this philosophy.What’s your advice to other young people? As Iwas growing up in South Africa, we learnedthat temples and literature are important.But we didn’t learn how important the guruis. When a guru puts it into words that youunderstand, you get a series of small realizationsthat make you feel at peace.What has been the high point of the pilgrimagefor you? Tiruvannamalai temple. During theabhishekam worship, I was right in front ofthe main sanctum just before they dressedthe Deity. The shakti, the power, was absolutelyawesome. I came on the trip becauseI thought I was going a little bit off the path.It has gotten me focused back. It has gottenSiva to the forefront of my mind.Misha, 27, South Africaisha Visram is an administrative assistantworking for Unilever Hindustan.MShe and Shren are engaged to be married.Why are you on the pilgrimage? I want togrow spiritually and learn to meditate. Afew years ago, I started going to the templeevery week. I also started questioning everythingthat I have been doing, to understandthings better. One of things that really gotme excited about coming was Shren’s passionwhen he speaks about all of this. I wantto be like that. I want to know all of that.What’s the value of religion to youth? Withthe youth of today, religion is forgotten. Wedo not speak our mother tongue. We have64 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 65

ecome very Westernized. We have forgottenwho we are and where we came from.Religion is the only thing that can give youthose answers. You can only tell a person somuch. It is for them to realize it.What’s been your high point? I felt really upliftedand good at having accomplished theBatu Caves experience. At Tiruchendur Murugantemple, we attended a five-hour homaand puja that was just out of this world. Inever experienced so many priests and somany swamis at a ceremony. I can’t reallyexplain it, the energy.Panshula, 30, Chicagoanshula Ganeshan, of Chicago, Illinois,Pworks in the grocery business and alsoteaches English. He adopted the Hindu religionin 1999.Why should youth take up spirituality? Whenwe’re living a good religious life, we havea steady center that we can identify with.Then we can face the challenges of ourkarma coming back to us in a smoothermanner. Our emotions are much calmerand life is much more peaceful. Living agood religious life has manifested a continuouspeace that does not waver.What was the high point of the trip for you?Bathing at the 22 wells of Rameswaramtemple to cleanse ourselves of past transgressions.At each well I had a transgressionin mind; the water was symbolic of purification.I really felt those transgressions wereforgiven, and at the end of the whole experienceI was purified.How do you compare the temples in India withthose in Chicago? To be perfectly honest, Ifound that the temples at home were just aspowerful and meaningful as the old templesin India. I realized what Saint Tirumularmeant when he said, “Chidambaram iseverywhere. Divine Dance is everywhere.Siva Shakti is everywhere.”Have you become a better Hindu? I saw in Indiathat Hinduism is a total, complete way oflife. And that’s impressive. I feel like I livethe complete Hindu life in the West, but ina Western context. When in India, you area Hindu living in a Hindu context. So beingin India impresses the mind that there isthis whole Hindu context that is not therein the West. You can only see that by beingin India.How would compare the temples in Cambodiaand India? It was so interesting to go to SiemReap where all the temples, though youngerthan those we saw in India, were dilapidated,broken down, leveled. The worshiphad stopped. The culture had dispersed,disintegrated, moved away. And then to goto India and you see older temples still going,the worship still there, the priests still doingthe pujas. That was a beautiful thing to realizethe continuity of Hinduism in India;there’s nothing like it in the world.Do you have any advice for future pilgrims? Iwould say, don’t come to India thinkingthings are going to be easy and lavish. Fora foreigner, it is a shock. It’s difficult. It’s notcomfortable. But I think experiencing thatawakened my sense of gratitude for all theconveniences I have in my life.Kailas, 23, Californiaailas Rajan, Shivani’s brother, has workedKat different times in the construction,food and medical industries. He is a talentedcarnatic singer and drummer.What prompted you to come on the Innersearch?I was born and raised as Hindu. At 14, I wentoff to military school and went my own wayfor a while. Now I want to come back andkind of reestablish my views and get moreof a concrete foundation of what my beliefsactually are. I came on this trip to decide tocontinue being a non-practicing Hindu or tostart to pursue it more actively.What is it that catalyzed you to seek a spiritualangle to life? For me, it was when I turned 17or 18. I started becoming really frustratedwith myself as a person. I was just unhappyin general. I had a lot of anger. For a longtime I actually couldn’t decide why that was.As I got older, I realized that my frustrationstemmed from the lack of an active spirituallife, from a solid understanding of what mybeliefs are.How would you encourage young people towardpersonal experience of their religion? I think theexperience is ultimately there most of thetime. You just have to open yourself up to it.Tatiana, 32, New York Cityatiana Martushev (tmartushev@hotmail.Tcom) is a licensed therapist who workswith chronically ill people.Why have you come on the pilgrimage? My objectiveis to heal myself and to understandhealing at a deeper level so I can providethat to my clients. I also want to create moreclarity, balance and joy in my life.How did spirituality become important to you? Ithink I was born spiritual. My family werestrict Russian Orthodox. But as a child Iwould tell my mother about reincarnationand how I struggled with coming back. Thatwas not a concept acceptable to my family,so every since then I kept it to myself. Ithink I reincarnated for a specific purpose. Ilearned to meditate on my own when I wasnine. Now I am looking for a more structuredpurpose for this spirituality.What were the high points? At Thai Pusam Ihad this moment where I felt very embracedand very taken care of. I felt this sensationthat I had my family in the Mother and Fatherof the universe, and in the Gods. I had thismoment of perfect clarity where somethingcame into my mind and said, “You will neverbe alone again.” It was a profound moment,something that I will always carry with me.Ruby, 11, Thailand/USAuby Rattana Inthawong traveled withRher father, Janava Dharamadeva (janavadharmadeva@yahoo.com) of New Mexico,and her mother, Daraneerat Inthawong ofThailand, where Ruby was born. Her fatheris a long-time devotee of Gurudeva and officiallybecame a Hindu during this pilgrimage.It was his intention to expose his daughterto Hindu religion.What did you expect from the trip? I hopedthe pilgrimage would make me a better person.And I wanted everyone to be happy inthe journey. I also wanted to see some monkeysin India!What did you like most about the journey? Iliked Angkor Wat and Batu Caves. It waskind of scary seeing people carrying thekavadis. I now have a better understandingof Hinduism. I want to come back to Indiawhen I am older.After the pilgrimage, Hinduism Todayasked Janava how it impacted Ruby. Hewrites, “Before the pilgrimage, Ruby wouldsometimes lose her awareness in a sad andcrying section of the mind, even for an hour.Now, when this happens, she can come outof that area almost immediately. She toldme that she recently learned to ‘focus onthe tiny Ruby in her heart and then comeout to a happy place.’” (This concept ofcontrolling one’s awareness was taught onthe pilgrimage.) Daraneerat, her mother,says Ruby learns things faster, is better organizedand has an increased interest intambon, which is a Thai word for spiritualpractices intended to gain merit. ∏πThai Pusam: Aubrey Burke carries pal kavadi, an offering of milk in a pot, up the 278 steps to Lord Murugan’s Batu Cave temple in Malaysiaduring the festival to honor Lord Murugan receiving the Vel from Goddess Parvatithomas kellyCulmination: (right to left) Niraj, Shivani, Tatiana, Bijamati and Shailesh after a profound ceremony at Tiruvannamalai temple.hinduism today66 hinduism today july/august/september, 2008 july/august/september, 2008 hinduism today 67

www.hinduismtoday.comhistoryMarvelous Historical Atlas of South Asia Is Now OnlineThe historical atlas of south asiamay go down in history as one of thegreat academic achievements of the 20thcentury. Sadly, the 15-pound, $250 tomehas gone out of print. But, happily, it is nowavailable for free online at the Universitiyof Chicago’s Digital South Asian Libraryat http://dsal.uchicago.edu/reference/schwartzberg/.An effort started in 1964, the Atlas wasbased on the foundation of the Ames Libraryof South Asia, a collection that beganin 1917 when Charles Lesley Ames andhis bride went to India. When he giftedhis treasury of text to the University ofMinnesota in 1961, it comprised 80,000items, including more than 25,000 volumesand 700 maps. In 1966 Professor Joseph E.Schwartzberg took the post of editor andwas joined by part-time contributors EleanorZelliot and cartographer Raj B. Mathur.Historian Shiva G. Bajpai joined full timein 1967. Many others contributed overtime to the 1978 first edition. By the timethe second edition was published in 1992,a staggering 190 man-years of work hadbeen invested in the masterpiece.The first 159 pages of the book containfascinating maps detailing the physicalgeography, social and cultural landscapesfrom prehistory to the Vedic period,through independence and up to 1961.You can see exactly where Neolithic andHarappan tools were found, follow themovements of kingdoms, cultures, religionsand saints across the ages, chart the spreadof Indian culture all the way to Vietnamand follow India’s modern-day political divisionsand urbanization.Pages 151 to 375 provide a fascinatinghistorical text. Journey back to the 4th centuryand learn about the rise of the HinduGupta dynasty on the Gangetic plain, thencome forward to just before Independenceand learn about details of India’s first elections.Far more than a book of maps, as thename implies, this atlas is an awesome andaccessible encyclopedia of Indian history.Right: a language distribution map; below:a chart from the overview of the complexMauryan Empire administration of 321bce, evidencing the sophistication ofancient Indian civilizationORGANIZATION OF THE MAURYAN EMPIRETHE EMPEROR (321-381 BCE)HIGHCOURTOFAPPEALSINTELLIGENCE & REPORT-ING SERVICES(Lower levels not shown)MINISTEROF INTERIORREVENUE& BUDGETDEPTS. CONCERNEDWITH REVENUEINNER COUNCILLORS: CHIEF MINISTER, COMMANDER-IN-CHIEF, HEIR APPARENT, &, at times, a fourth memberHEADS OF DEPARTMENTS(Departments were said to be around thirty-six in number)DEPTS. CONCERNEDWITH TREASURY, MINT,STOREHOUSES, ETC.MINISTER OFTREASURY& PUBLICWORKDEPTS. CONCERNED WITHAGRICULTURE, INDUSTRYAND MININGDEPTS. CONCERNED WITHECONOMIC REGULATIONSMINISTEROF WARDEPTS. CONCERNED WITHLAW, RECORDS, & AUDITCOUNCIL OF MINISTERS(12 to 20 or more in number; mayinclude ministers name to left aswell as certain dept. heads)DEPTS. CONCERNED WITHPUBLIC MORALS CENSOR-SHIP & RELIGIOUSESTABLISHMENTSDEPTS. CONCERNED WITHFOREIGN AFFAIRSDEPARTMENT OF WARADMINISTRATOR ANDMAGISTRATE OF THEIMPERIAL CAPITALhistorical atlas of south asia, plate x.b.1, p. 100

J a n u a r y t o Ma r c h En d o w m e n t Co n t r i b u t i o n sN e w Fu n d Su p p o r t s Te m p l e s i n Ma l ay s i aA successful professional in Kuala Lumpur has created a fund at the Hindu Heritage Endowment(HHE) to purchase the ground under Malaysia’s eight- to ten-thousand Hindu temples.The donor, starting with a $10,000 pilot project, says some $50 million is needed. “I really hopethe seriousness of the situation is realized; the future of Hinduism in Malaysia is at stake.”.A country of 25 million, of which 1.6 million are Hindu, Malaysia brought in Hindu immigrantsas laborers to develop rubber plantations under British rule in the 1920s through the 1950s, thedonor explained. “They built small temples on agricultural estates. When the British left in 1957,many of these estates were handed over to the local government. Hindu temples were suddenlyon government land.”For forty years, he said, the government continued to allow people to worship as before, butover the past ten years the sale of government land to private businesses has changed that. “Thecompanies that bought the land objected to the temples. They wanted them torn down to makeroom for development.” He is convinced that buying the land where the temples stand is theonly way to stop the destruction.But he feels it is more than just the temples that are on uncertain ground. He is worried thatHinduism in Malaysia lacks a foundation of structure and discipline. “There are specific rules asto how temples should be operated and how pujas should be done,” he asserted. “Most of thetemples are not following these rules, because there is no one organization responsible for therunning of the temples.”This visionary created the Malaysia Hindu Renaissance Fund (#19) at HHE to link the purchaseof temple lands to the reform of temple practice. “I pray and hope that this fund will both purchasetemple land and help establish proper management procedures at the temples it funds.As the fund grows, more temple lands can be acquired, more temples reformed and Hindu religiousschools started throughout Malaysiato raise the quality of teaching and practice.”His family history seems to suit his largeplans. He grew up in a small town 200kilometers from Kuala Lumpur. “My fatherpassed away when I was three. I was one ofeleven children under the leadership of mymother. She had only papa’s pension, anda small plot of land where we grew vegetables.The children worked and their moneywent back to mom. She was the central governmentand there were no opposition parties.At times she wanted to commit suicide,Malaysian Hindu children playing religious games but her Hindu faith carried her through.All eleven of us went to school. Motherbelieved knowledge was indispensable. Before buying a car or a house, she said, get educated.”He has also included a bequest for the newly created fund in his estate plan. “I really appreciatewhat the Hindu Heritage Endowment is doing. I also believe that the teachings of SatguruSivaya Subramuniyaswami (founder of Hinduism Today) will take root and flourish in Malaysia.I have read his writings for twenty-five years. His teachings changed my life. He’s the reasonI have been successful and have money to give. It was not just what he taught, but the wayhe lived.” To donate to this fund, visit www.hheonline.org.Kauai Aadheenam Monastic EndowmentTina DesaiUS$200.00Anonymous 100.00Nathan William Mudrick 108.00Darmaguhan & ShivaliSatgunasingam 75.00Niraj Thaker 25.50K.D. & A.D. Williams 3.89Total 512.39Iraivan Temple EndowmentHotranatha Ajaya 25.00Roger & Rosemary Brown 120.00Tina Desai 50.00Raj & Patricia Iyer 501.00Victoria Lynne Johnson 54.00Latha Kannan 153.00Bhani Karthigesu 400.00Anonymous 1,503.00Jnana Sivananda 100.00Devananda Tandavan Estate 21,132.15Niraj Thaker 25.50Gunavinthan Siva Thirumalai 240.00Anonymous 31.50Raja Vishnu 59.00K.D. & A.D. Williams 3.89Elena Woodward 36.00Other Donations 69,959.72Total 94,393.76Kauai Aadheenam Annual Archana FundGunavadee Caremben 8.70Somasundaram Caremben 8.70Sukanta Caremben 8.70Jnanideva Cevvel 250.00Sharath Chigurupati 369.00Tarakini Gunasegaran 3.13Victoria Lynne Johnson 18.00Amooda Koothan 70.48Saravan Koothan 7.58Vivhek Bhani Muthu 35.72Mrunal & Padmaja Patel 1,008.00Subramaniam Pennathur 49.98Kirtideva Peruman 11.25Niroshnee Peruman 16.89Girish Samugam 14.29Akileiswaran Samuthiran 28.98Jayasutha Samuthiran 46.50Devaladevi Sivaceyon 9.19Nutanaya Sivaceyon 18.38Patudeva Sivaceyon 9.19Hemavalli Sivalingam 3.72Kantaruban Sivalingam 3.72Rohini Sivalingam 37.17Nitya Sivam 50.00Potriyan Sivanathan 9.10Javanya Skanda 5.93Malathi Utukuri 350.00Samynaden Veerapen 30.55K.D. & A.D. Williams 3.89Total 2,486.74Hinduism Today Lifetime Subscription FundYatrika Ajaya 52.96Thushyanthan Amirthalingam 800.00Jeri Arin 252.00Jnanideva Cevvel 50.00Maruthu Pandian Darmalingam 374.06Panshula Ganeshan 57.40Rosa Jaramillo Osuna 421.14Sakuntalai Krishnan 188.69T. Iswarah Kumar 213.00Sevanti Kumaran 51.00Auslin Mangal Lawrence 270.00Bhaskar & Phani Peesapati 240.00Kirit Shah 240.00Sujata Singh 240.00Girish Skanda 80.00Subasene Skanda 12.00Samynaden Veerapen 111.44K.D. & A.D. Williams 3.89Total 3,657.58Hindu Businessmen’s Association TrustParamaseeven Canagasaby 22.46Vel Mahalingum 22.70Manogaran Mardemootoo 38.24Vishwanaden Moorooven 23.66Easvan Param 469.96Total 577.02Boys School for Iraivan PriesthoodDavid Bohn 25.00Bala Sivaceyon 18.38K.D. & A.D. Williams 3.89Total 47.27Kauai Aadheenam Mathavasi Medical FundMaruthu Pandian Darmalingam 46.76Gowri Nadason 218.80Vayudeva Varadan 54.00K.D. & A.D. Williams 3.89Other Donations 6,300.00Total 6,623.45Tirunavukkarasu Nayanar GurukulamTrond Liland 25.00K.D. & A.D. Williams 3.89Total 28.89Sri Subramuniya Kottam FundCraig Bagdasar 100.00K.D. & A.D. Williams 3.89Total 103.89Kumbhalavalai Ganesha Temple EndowmentCraig Bagdasar 100.00Thulasidas Nadarajah 75.00Manoharan Navaratnarajah 75.00K.D. & A.D. Williams 3.89Total 253.89Malaysia Hindu Renaissance FundAnonymous 5,190.00K.D. & A.D. Williams 3.89Total 5,193.89Hinduism Today Production FundVijay Pallod 1,000.00Devdatta & Swati Mhaiskar 50.00Subramaniam Pennathur 50.01Savithri Sundaresan 50.00K.D. & A.D. Williams 3.89Total 1,153.90Hindu Orphanage Endowment FundRamakumar & Sailaja Kosuru 100.00Brahamanand & Panna Nagarsenker 167.00Kumar Ranganathan 100.00Alex Ruberto 50.00Rodney & Ilene Standen 30.00Savithri Sundaresan 100.00Raja Vishnu 59.00K.D. & A.D. Williams 3.89Total 609.89Hindu Education EndowmentNaran D. Patel & Mani N. PatelFamily 100.00Savithri Sundaresan 50.00K.D. & A.D. Williams 3.89Total 153.89Suntheram Family Trust FundRamachandran Suntheram 1,500.00Hindu Press International Endowment FundRam Iyer & Usha Chandra 100.00Hiranya Gowda 63.00Baleswary Selvarajah 5.00K.D. & A.D. Williams 3.89Total 171.89Loving Ganesha Distribution FundManoharan Navaratnarajah 75.00K.D. & A.D. Williams 3.89Elena Woodward 36.00Total 114.89Swami Agnivesh Endowment FundPrasad Krishnan 4.50K.D. & A.D. Williams 3.89Total 8.39Saiva Agamas TrustVidyavathi Ande 50.00Natraj Narayanswami 100.20Ganga Sivanathan 426.00K.D. & A.D. Williams 3.89Total 580.09Alaveddy Pasupatheeswarar Temple FundCraig Bagdasar 100.00Prasad Krishnan 4.50K.D. & A.D. Williams 3.89Total 108.39Kauai Aadheenam ReligiousArt and Artifacts FundRajadeva Alahan 153.00K.D. & A.D. Williams 3.89Total 156.89Thank You Bodhinatha FundHotranatha Ajaya 33.00Asha Chaku 500.00Amarnath & Latha Devarmanai 324.00Panshula Ganeshan 57.40John Kinglsey 10.00Souria Kumaren Moorghen 211.66Manoharan Navaratnarajah 150.00Mrunal & Padmaja Patel 303.00Shanta Devi Periasamy 445.00Anonymous 210.50Jayshree S. Rao 1,500.00Alex Ruberto 30.00Vayudeva Varadan 68.00Raja Vishnu 59.00K.D. & A.D. Williams 3.89Other Donations 1,779.24Total 5,684.69Mathavasi Travel FundKailash Sivam Dhaksinamurthi 501.00K.D. & A.D. Williams 3.89Total 504.89Udayan Care Endowment FundBrahamanand & Panna Nagarsenker 167.00Natraj Narayanswami 100.20Savithri Sundaresan 100.00K.D. & A.D. Williams 3.89Total 371.09Saivite Hindu Scriptural Fundfor the Visually ImpairedAlex Ruberto 30.00K.D. & A.D. Williams 3.89Total 33.89Sri Chandra Madhab Debnath EndowmentRao L. Atluri 116.00Shyamal Chandra Debnath 50.00Raghavan Srinivasan 1,000.00K.D. & A.D. Williams 3.89Total 1,169.89Murugan Temple Yalpanam Festival FundChitranjan Saravanapavan 100.00K.D. & A.D. Williams 3.88Total 103.88Manitha Neyam Trust FundBala Sivaceyon 36.77K.D. & A.D. Williams 3.88Total 40.65Taos Hanuman FundK.D. & A.D. Williams 3.88Elena Woodward 36.00Total 39.88Kapaleeshwara Temple OrphanagePrasad Krishnan 4.50Kumar Ranganathan 100.00Savithri Sundaresan 100.00K.D. & A.D. Williams 3.88Total 208.38Pazhassi Balamandiram Orphanage FundCharles Hayse 300.00Prasad Krishnan 4.50Natraj Narayanswami 100.20Savithri Sundaresan 100.00K.D. & A.D. Williams 3.89Total 508.59Karnataka Temple Development FundHiranya Gowda 303.00Hemanth Kumar 36.00Krishan K. Paul 7.50Savithri Sundaresan 50.00K.D. & A.D. Williams 3.89Total 400.39Sri Ganesha Hindu Temple ofUtah Endowment FundSri Ganesha Temple Devotees 2,500.00K.D. & A.D. Williams 3.89Total 2,503.89Swami Vipulananta Children’sHome EndowmentCraig Bagdasar 100.00K.D. & A.D. Williams 3.89Total 103.89Hinduism Today ComplimentarySubscription FundTina Desai 50.00Hiranya Gowda 153.00Devdatta & Swati Mhaiskar 50.00K.D. & A.D. Williams 3.89Total 256.89Himalayan Academy Book Distribution FundAnonymous 25.00Raja Vishnu 59.00K.D. & A.D. Williams 3.89Total 87.89Kauai Aadheenam Yagam FundVictoria Lynne Johnson 18.00K.D. & A.D. Williams 3.89Total 21.89Yogaswami Hindu Girls’ Homeof Sittandy EndowmentJeri Arin 300.00Marlene Carter 54.00Maruthu Pandian Darmalingam 46.76Tina Desai 1,200.00Panshula Ganeshan 57.40Brahamanand & Panna Nagarsenker 167.00Natraj Narayanswami 100.20Subramaniam Pennathur 50.01Kumar Ranganathan 300.00Ganga Sivanathan 300.00Devi Tandavan 201.00K.D. & A.D. Williams 3.89Silas H. Zirkle 375.00Total 3,155.26Siva Poomi School TrustShun K. Sunder 1,500.00K.D. & A.D. Williams 3.89Total 1,503.89Yogaswami Hindu Boys’ Home FundSiva & Dharshi Balasingham 75.00K. Nadana Chandran 969.10Maruthu Pandian Darmalingam 46.76Panshula Ganeshan 57.40Natraj Narayanswami 100.20Kanthasamy Selvakumar 100.00Dharmalingam Siddhan 150.00K.D. & A.D. Williams 3.89Total 1,502.35India Hindu Tribals EndowmentKamalesh & KrishnaGangopadhyay 3,654.08K.D. & A.D. Williams 3.89Total 3,657.97Murugan Temple of NorthAmerica Puja FundPathmini Saravanapavan 100.00Vayudeva Varadan 54.00K.D. & A.D. Williams 3.89Total 157.89Rani Jothiswarar Memorial FundRani Jothiswarar Estate 20.00Kauai Aadheenam Renovation EndowmentOther Donations 600.00K.D. & A.D. Williams gave an additional$3.89 to each of 24 other funds 93.36Total Contributions $141,172.22Funds at Market Value, Dec. 31, 2007Total Endowment Funds $9,343,310.62Total Pooled Income Funds $225,709.27Grand Total $9,569,019.89Hi n d u He r i ta g e En d o w m e n tKauai’s Hindu MONASTERY, 107 Kaholalele Road, Kapaa, Hawaii, 96746-9304 USA808-822-3012 ext 244 • fax: 808-822-3152 • hhe@hindu.org • www.hheonline.orgMISSION STATEMENT: Hindu Heritage Endowment is a publicly supported, charitable organizationrecognized as tax exempt by the IRS on April 22, 1994. Employer ID 99-0308924. Founded by SatguruSivaya Subramuniyaswami, its philanthropic mission is to provide secure, professionally managedfinancial support for institutions and religious leaders of all lineages of Sanatana Dharma.

Daily lessonsin spiritualityCustom Tours to IndiaKali Travel is is uniquely qualified toorganize custom-made tours to satisfythe needs of any type of group,organization or individual and tostructure an itinerary appropriatetheir to their specific specific needs needs and interests. andappropriate tointerests.For more information, contact:ForKalimoreTravel,information,169-12 Hillsidecontact:AveKali Jamaica, Travel, NY 169-12 11432-4498 Hillside USA AveJamaica, 718-291-9292 NY 11432-4498 USA1-718-291-9292www.kalitravel.comStudySatguru Sivaya Subramuniyaswami'strilogy on Hinduism.Why wait?www.himalayanacademy.com/study/mcHimalayan Academy • Kauai’s Hindu Monastery107 Kaholalele Road • Kapaa, Hawaii, W96746-9304 USAArsha Vidya GurukulamThe Institute for the Study of Vedanta, Sanskrit and Yogafounded by Pujya Swami Dayananda Saraswatiinvites you to attend:1st and 3rd weekends of every monthl Bhagavad Gita classesl Vedic heritage forchildren and youthResident Vedanta programsl Yoga l Sanskritl Meditation workshopsl Pranayamal Vedanta and Bhagavad Gita coursesl Holiday weekend family Vedanta retreatsl Week-long family Vedanta retreatsl One- to two-month long Vedanta courseWorkshopsl Yoga l Ayurveda l Classical Indian musicl Astrology l Classical Indian dance (Summer only)Lord Daksinamurti Temple & Homa Kundl Temple services by our two priests—pujas, homas and samskarasPO Box 1059, Saylorsburg, PA 18353570-992-2339 l fax: 570-992-7150avp@epix.net l www.arshavidya.orgArsha Vidya bookstore: http://books.arshavidya.org71

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