1. Art and Diseño

WINTER 2015 ISSUE
Canadian
Hindu Link
INSIDE THIS ISSUE
A Free Quarterly Journal Dedicated To Educating The New Generation Of Canadian Hindus
From Editor’s Desk................ 3
Volume 7 . Issue 1
ISSN# 1920-9339
Jan / Feb / Mar 2015
The Hindu Concept Of
Four Yugas Or Epochs........... 4
Maha Shivaratri:
Origin & Significance............ 6
170 Year Old Hanuman
Das Baba.............................. 7
Canadian Hindu Link
Reception............................. 8
Significance of Rama Navami. 10
Vedas For Peace and
Prosperity............................. 12
HAPPY NEW YEAR
Goddess Durga...................... 14
Equality Of Religions............ 15
Holi: The Festival of Colours.16
YOUTH CORNER:
The Journey Begins............... 20
YOUTH CORNER: Hinduism
– A Religion Of Festivals...... 22
Makar Sankrantri.................. 23
How We Indians See
Ourselves............................. 24
Sir William Mark Tully’s
Thoughts On India................ 26
MAHA MRITYUNJAYA MANTRA
Profile of a Nishkam
Dharm Sewak....................... 27
Om Try-Ambakam Yajaamahe
My Hinduism........................ 28
Pongal Festival of
South India........................... 29
Sugandhim Pushti-Vardhanam
Urvaarukam-Iva Bandhanaan
Mrityur Muksheeya Ma-Amritaat
The Concept of GuruDisciple in Hindu Culture..... 30
Gudi Padwa: Marathi
New Year............................. 31
Om. We worship the Three-Eyed One (Lord Shiva),
How Sanskrit Reconnected
Me With My Ancient and
Profound Cultural Heritage... 32
Who is Fragrant (Spiritual Essence) and Who nourishes all beings.
Jhulelal - The Patron Saint of
The Sindhis........................... 33
Newly Discovered Tomb In
Oman................................... 34
Reader’s Feedback................ 34
May He sever our bondage of samsara (worldly life),
like a cucumber (severed from the bondage of its creeper),
and thus liberate us from the fear of death,
by making us realize that we are never separated from our Immortal Nature.
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
PAGE 2
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
From Editor’s Desk:
HINDU CULTURE THRIVING IN MODERN INDIA
I just returned from India after a two months stay in Delhi.
Prior to leaving Canada, I always thought that the Hindu
youths of modern India were shunning their cultural heritage and traditional values under the influence of the North
American pop culture, promoted by Bollywood movies and
American TV channels. Based on what I witnessed during
my stay compelled me to change my thoughts about Hindu
youths of India, I must confess. Let me share my experiences,
impressions and analysis with our readers.
It appeared to me that Hindu Dharma and culture are
certainly well and thriving both in modern urban and rural
India: most religious discourses draw huge crowds; temples
are crowded seven days a week; most homes have a small
Mandir, place of worship; modern, educated Hindus still follow the morning routine of bathing followed by Pooja, meditation or praying standing front of the family Mandir. Even
young members of the family would bow with folded hands
in front of the altar or family deity before going to school,
college or job. In every home I visited, the younger member
of the family greeted me by touching my feet. However, I
must add that they follow their Dharma and culture without
understanding the meaning behind them.
There are numerous popular TV channels exclusively promoting Yoga, Hindu Dharma, culture and value. Baba Ramdev
is still a very popular figure. I observed a renewed interest in
home remedies, Ayurveda medical system, and Yoga, as the
Western medical treatments are too expensive for an average
Indian. The young urban Hindus are gradually demolishing
the caste system by choosing their life partners from outside
their caste or regional linguistic group. It is noteworthy that
the parents are still involved in the marriage process, may it
be an arranged or love marriage.
Here in Canada we watch Bollywood movies, shows, TV
commercials and social dramas in which young actors,
participants, movie stars, and also some TV newscasters and
reporters, women in particular, are dressed in revealing Western attires that are in vogue; noodle tops and short skirts and
hot pants etc. They look more like brown Americans than
Indians. However, what we see on TV in Canada appears to
be a distorted picture of modern Indian society.
Where I stayed in Delhi was a typical middle-class area that
we call Mohalla in North India. I did see young women in
jeans & regular top or Kurti, traditional North Indian attires.
Even in the so called posh areas, I did not see what we see
on the TV in Canada. I did notice that people on the street,
including laborers, street sweepers, and ‘working class’, dress
better that before. Indeed, urban India has become more
prosperous. The Western symbols of economic progress are
all around: ever expanding and efficient subway system;
extensive network of flyovers; high rise apartment buildings;
commercial Towers with glittering signs of multi-national
companies; Mega Malls; almost all major fast food outlets – KFC, Pizza Hut, McDonald’s etc. are usually full to
capacity; the traditional bicycles, now replaced by menacing motorbikes, are rare to see on the streets. It looks most
urban Indians who became prosperous are business people
– shopkeepers, large store owners, real estate speculators,
stock exchange investors, bribe takers, and of course the
income tax evaders. No doubt, black money, also called
Number 2 ka paisa, is behind the ever expanding demands
for foreign made consumers goods.
On the other side of the balance sheet of urban prosperity,
the State Governments seem incapable of dealing with industrial pollution and traffic congestion caused by increasing
number of cars on the road. It is too dangerous for pedestrians to cross the street. Public sanitation is still primitive. The
municipal governments still have not figured out how to dispose of the ever increasing piles of domestic garbage; streets
and roads are not regularly cleaned, so it seems. There is an
acute shortage of public washrooms; well dressed men are
still seen emptying their bladders against the wall; spitting on
the street is still a major pastime. Narndra Modi’s Clean India
campaign has not yet shown even the slightest change in the
bad public behavior of Urban Indians.
Politically speaking, the new prime minter of India, Narendra
Modi is considered the most popular and effective leader,
among all sections of the society. The Congress Party does
not know how to curb his popularity all across India. However, the mindless, self-destructing public statements made by
some of the newly elected BJP members of parliament, junior
ministers and members of State Assemblies are damaging
Narendra Modi’s public image.
In conclusion, based on my personal observations and experiences, middle class people in urban India have become only
materially prosperous. However, they have not progressed
much in two areas – social attitudes and public behavior.
They have not learned anything from the West in those two
areas. For example, common courtesies to strangers are still
extended selectively, based on caste, profession and attire
and appearance. The public awareness of the rights and
needs of disabled people simply does not exist.
Ajit Adhopia, Executive Editor,
Canadian Hindu Link
[email protected]
Tel. 905-273-9563
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PAGE 3
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
THE HINDU CONCEPT OF
FOUR YUGAS OR EPOCHS
By Subhamoy Das
According to Hindu scriptures, all mortal beings are destined to pass through four great epochs in every cycle of
creation and destruction. This divine cycle turns fullcircle at the end of what is known as kalpa. A kalpa is
a yuga cycle, which is a period of 10,000 divine years,
and is divided into four ages or yugas (Sanskrit yuga
= age/epoch). According to one calculation, one yuga
cycle is estimated to be
4,320,000 years, and one
kalpa 4,320,000,000 years.
About The Four Yugas
The four great epochs in
Hinduism are: Satya Yuga,
Treta Yuga, Dwapar Yuga
and Kali Yuga. Satya Yuga
or the Age of Truth is said
to last for four thousand
divine years, Treta Yuga for
three thousand, Dwapar
Yuga for two thousand and
Kali Yuga for one thousand
divine years. In total, after
completion, these four
Yugas will equal to 432,000
earthly years. These Yugas
are also referred to as four ages.
kosa. These terms represent the ‘gross body’, ‘breath
body’, ‘psychic body’, ‘intelligence body’ and ‘bliss
body’ respectively.
Another theory explains the existence of these Yugas
on the basis of the degree of loss of righteousness in
the world. It notes that during Satya Yuga only truth
prevailed (Sanskrit Satya = truth), in Treta Yuga, ¼ % of
truth was lost, in Dwapar Yuga, ½ % of truth
remained and in the Kali
Yuga, only ¼ of truth
is left. In the last three
Yugas, the lost truth has
been replaced with evil
and dishonesty.
Dasavatara: The Ten
Avatars
It is believed that three of these great ages have already
passed and we are now living in the fourth one, the Kali
Yuga. It is hard to explain the meaning of these four Yugas, and why they are divided into four ages. It appears
to be rather unrealistic to be true for the rational mind.
Songs Of Innocence & Experience
According to one theory, these four ages symbolize
four phases of involution during which human beings
gradually lost awareness of their inner selves and subtle
bodies. Hinduism notes that human beings have five
kinds of bodies, called anna-mayakosa, prana-mayakosa,
mano-mayakosa, vignana-mayakosa and ananda-maya-
Throughout these four
yugas, Lord Vishnu is said
to incarnate ten times in
ten different avatars. This
is known as ‘Dasavatara’ (Sanskrit dasa = ten).
During the Age of Truth,
human beings were spiritually most advanced and had
great psychic powers. In the Treta Yuga, people still
remained righteous and adhered to moral ways of life.
Lord Rama of the fabled Ramayana lived in the Treta
Yuga. In Dwapara Yuga, people had lost all knowledge
of intelligence and bliss. Lord Krishna was born in this
age. The present Kali Yuga is the most degenerated of
the Hindu epochs.
Living In The Kali Yuga
We live in the Kali Yuga. This Yuga is considered to be
an age that is infested with impurities and vices. People
possessing genial virtues are diminishing day by day.
This age is characterized by natural disasters such as
flood and famine and other atrocities like war and crime,
“Miracles surround us at every turn if we but sharpen our perceptions of them.”
—Willa Cather (1873 - 1947), American writer
PAGE 4
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
deceit and duplicity. However, the scriptures state that
the final emancipation is possible only in this age.
The Signs of Kali Yuga
Kali Yuga has two phases: In the first phase, human
beings lost the knowledge of the two higher selves, and
had the knowledge of the ‘breath body’ apart from the
physical self. During the second phase, they even lost
this knowledge and were left with an awareness of only
the gross physical body. This explains why we are now
more preoccupied with our physical self than anything
else.
Due to our preoccupation with our physical bodies and
our lower selves, and because of our emphasis on the
pursuit of gross materialism, this age has been termed
the ‘Age of Darkness’ — an age of profound ignorance,
when we have lost touch with our inner selves.
What The Scriptures Say
The two great Hindu epics, The Ramayana & Mahabharata have spoken about the Kali Yuga. In the Tulsi
Ramayana, we find Kakbhushundi foretelling:
“In the Kali Yuga, the hot-bed of sin, men and women
are all steeped in unrighteousness and act contrary to
the Vedas… every virtue had been engulfed by the sins
of Kali Yuga; all good books had disappeared; impostors
had promulgated a number of creeds, which they had
invented out of their own wit. The people had all fallen
prey to delusion and all pious acts had been swallowed
by greed.”
In the Mahabharata (Santi Parva) Yudhishthir says:
“… The ordinances of the Vedas disappear gradually
in every successive age… the duties in the Kali age are
entirely of another kind. It seems, therefore, that duties
have been laid down for the respective age according to
the powers of human beings in the respective ages.”
The sage Vyasa later on clarifies:
“In the Kali Yuga, the duties of the respective order disappear and men become afflicted by inequity.”
What Happens Next?
It is predicted that at the end of the Kali Yuga, Lord
Shiva shall destroy the universe and the physical body
would undergo a great transformation. After such dissolution, Lord Brahma would recreate the universe and
mankind will become the ‘Beings of Truth’ once again.
Source: Hinduism.About.com
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
MAHA SHIVARATRI:
ORIGIN & SIGNIFICANCE
By Ajit Adhopia
The word Shivaratri, translated as The Night of Shiva, is
made up of two words- Shiva, the regenerating aspect
of God, and Ratri, which means night. It falls during
the dark fortnight, Krishna Paksha, of Phalguna (February/March). It is considered as the night festival by the
devotees of Shiva. They observe a 24-hour fast and
keep a strict vigil overnight meditating, chanting, singing
devotional songs and reading literature extolling the
glory of Lord Shiva. The Lingam, the symbol of Shiva, is
worshipped by offering Ganges water, curd, milk, fruits,
flowers, bael leaves, honey and liquid butter (Ghee).
The exact method of worshipping varies from one region to another.
Mythology
Since Shivaratri is a very ancient festival, there are many
legends and stories about its origin and significance.
According to one mythological explanation, on this day,
the devotees of Shiva celebrate the marriage of Shiva
and his consort Parvati. It is also connected with a story
of how a hunter,
called Suswar, acquired the
grace of Lord
Shiva when he unintentionally
worshipped
him. The story goes that one
day when
Suswar was being chased by
a hungry
tiger; he climbed up a tree to
save his
life. The frightened hunter
stayed
up the tree all night as the
tiger
sat under the tree waiting for
his
meal
to come down.
Suswar, hungry
and thirsty,
started
plucking
and throwing down the
leaves just to
keep himself
awake. It so
happened
that the
leaves were
falling
on
the
top
PAGE 6
of a Shiva Lingam located under the tree. Lord Shiva
was very pleased with his worship, though done unintentionally, and blessed him. In his next life, Suswar
was reborn as a king named Chitrabhanu who observed
Shivaratri with his people.
Arya Samaj Link
Followers of the modern Arya Samaj movement link
Shivaratri with their founder, Swami Dayanand, whose
boyhood experience inspired him to seek the truth
about God on this day. On the night of Shivaratri, when
the boy Moolshankar (Swami Dayanand’s real name)
stayed awake observing the fast, he noticed a rat climbing the Shiva Lingam and eating the offerings of food.
He started wondering why people worshipped a God
who could not even protect Himself from a rat. This
question set Moolshankar on the course of searching
for the true knowledge of God. His study, research and
interpretation of the Vedas transformed him into Swami
Dayanand.
Philosophical Significance
However, according to many Hindus, Shivaratri has
a deep philosophical significance. It lies in the literal
meaning of the expression Shivaratri, a combination of
two words- Shiva and Ratri. The word Shiva is made
up of two syllables- Shi and va. Shi denotes ‘removal of
sins’ and va means ‘release from worldly ties’. In other
words, Shiva symbolically represents the fatherly aspect
of the Omnipotent and Omnipresent God. He helps us
keep away from sinful acts, which will result in attaining Moksha, the release from the cycle of births and
deaths. The word Ratri is also a combination of two
syllables- Ra that means pain and miseries, and tri connotes remover or destroyer. Symbolically, Ratri denotes
the motherly aspect of God, for a child forgets all the
stresses and strains when he peacefully sleeps in the lap
of his mother. Thus, the festival of Shivaratri celebrates
the union of the fatherly and motherly aspects of God.
Regardless of its origin, Shivaratri reinforces Hindus’
faith in the greatness and glory of God. The act of fasting makes them experience the same pangs of hunger
that starving people around the world suffer. It also
offers them an opportunity to spend a night with their
family, which helps them retain their spiritual heritage.
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This photo is of Hanuman Das Baba of Vrindavan,
who may be one of the oldest living saints on earth.
Once I asked this Baba how old he was. He replied
he could not remember his age, but recalled that he
was 12 years old when Jhansi Rani fought the British.
You can deduce his age from that. Jhansi Rani fought
the British in 1857, so he would be around 170 years
old. He mentioned to me that he had grown a second set of teeth after all of his teeth had fallen out,
something that happens to some people after 100
years. I have seen and heard of some other babas
who also grew second sets of teeth after 100 years.
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When young, Hanuman Das Baba left his home and
came to Vrindavan to become a devotee of Lord
Krishna. He founded a wonderful goshala (cow
sanctuary) there, where 1,000 cows are currently
being served and protected. When he was a child,
his mother was a servant of the queen of Jhansi, who
died in 1858.
The ashram of this Baba is located along the Vrindavan parikrama path, a short distance from the Krishna Balarama Mandir. He stays in a tiny room, just a
few feet wide. Whenever you visit Vrindavan, please
take the opportunity to meet this rare living saint.
You will be amazed by his simplicity and humility.
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PAGE 7
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
CANADIAN HINDU LINK RECEPTION - 2014
VOLUNTEERS, SPONSORS & DONORS HONOURED
By Aruna Duggal
Left to right: Bharat Singh (Treasurer), Deepak Rout (General Secretary), Ajit Adhopia (President),
Manoj Joshi (Director) and Murarilal Thapliyal (Hon. Legal Advisor)
On Sept. 23, 1914 the Canadian Hindu Education Link, a
not-for-profit Corporation that publishes the Canadian Hindu Link magazine, hosted a reception at the Arya Samaj
Centre in Mississauga to honour and recognize the volunteers, donors and sponsors of the Canadian Hindu Link.
Dr. Tulsi Ram Sharma was invited as the guest speaker.
Mr. Deepak Rout, the M.C., welcomed the guests
assembled under the spirit of volunteerism. He praised
Mr. Adhopia for founding the magazine and for his
dedication and untiring service to promote the Hindu
faith through the Canadian Hindu Link and his other
publications.
His address was followed by Saraswati Vandana performed by Mr. Mohan Bharti and his wife Mrs. Mohini
Bharti and greatly appreciated by the audience.
The profile of Dr. Tulsi Ram Sharma was highlighted by
Mrs. Aruna Duggal. Dr. Sharma did his MA (English) from
Delhi University and his PhD. (English) in England (U.K.).
He is well versed in Sanskrit, Hindi and Urdu and has
devoted his entire life in the pursuit of academic careers
of professor, academic administrator, researcher and
writer of several books. His life has been devoted to the
study of sacred texts of Vedas, Upanishads, Ramayana,
Gita, Mahabharata, Bible, Quran, and you name it. He
has delved into the writings of Swami Dayanand Saraswati and Swami Vivekananda in the quest of realizing
the essentials of Vedic Dharma. He has translated the
four Vedas into English thus giving the ordinary person
who cannot read Sanskrit, a chance to study the deep
philosophy of the texts. That is a lifetime achievement!
PAGE 8
Dr. Tulsi Ram Sharma’s speech was based on the foundation of Hindu Dharma—the Vedas. The Vedas, he said
are for all people of all communities, with a set of rules
and regulations to lead a happy, healthy, long and fruitful
life. It is the duty of mankind to reason out, understand
and adapt the message and the teachings rather than
blindly follow dogmatic rules that have no foundation or
meaning. The purpose behind the teachings for man to
live in peace with himself and serve God is important.
Mr. Adhopia thanked Dr. Sharma, the volunteers, donors
and sponsors of the Canadian Hindu Link. He spoke of
the steady growth and expansion of the magazine since
its inception in 2009; of the ongoing help of the volunteers and generous support of the donors and especially
of Mr. Manoj Arora, a major donor. He stated that the
magazine is circulated in the entire Greater Toronto Area,
from Pickering up to Niagara Falls. It is also available on
the website www.hindueducationlink.com. It is a nonprofit publication made available through the goodwill of
its supporters and volunteers; its only cost is the printing,
as everything is done by dedicated volunteers.
Dr. Tulsi Ram Sharma presented the certificates to the
donors, followed by plaques to the volunteers and sponsors. Mr. and Mrs. Bharti provided entertainment between
events with their enchanting Bhajans. Mr. Manoj Joshi announced the winners of the door prizes. Mr. Bharat Singh
gave a vote of thanks along with the closing address. Dr.
Sharma was presented with a gift amidst great applause
and photo taking. The singers too were given gifts. The
event ended with a pleasant note for the host and hostess
followed by tea and snacks in the dining hall.
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
Keynote Speaker, Dr. Tulsi Ram Sharma deivering his speech on the “Spirit of Volunteerism”
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
SIGNIFICANCE OF RAMA NAVAMI
By V.N. Gopalakrishnan, Mumbai
The festival of Ram Navami dedicated to Lord Rama
is celebrated throughout India with enthusiasm. Lord
Rama is one of the ten avatars (incarnations) of Lord
Vishnu, and one of the two most popular, along with
Lord Krishna. Consequently, Rama Navami is widely
celebrated, though not on the
scale of festivals like Diwali or
Dussehra. It was on the ninth
day of the Hindu month of
Chaitra that Lord Rama was
born and hence Hindus the
world over celebrate this festival by praying and chanting his
name. As per the Gregorian calendar, Chaitra or Ugadi corresponds to the month of MarchApril. Rama Navami falls on the
ninth day of the Shukla Paksha,
or bright phase of the moon.
Hence this year Ram Navami is
celebrated on April 15th.
on Chaitra Shukla Navami. Hence Rama Navami or
Rama Jayanti marks the culmination of Rama Navratri.
Rama Navami is a grand event in the Sri Ram Temple in
Ayodhya in Uttar Pradesh, Sri Sita Ramachandra Swamy
Temple at Bhadrachalam in Andhra Pradesh, and
Rameshwaram Temple in Tamil
Nadu. Devotees narrate and listen to the legends of Lord Rama
chant his name, recite shlokas
and mantras associated with
him and dance to the tunes of
bhajans on the occasion.
According to legend, Lord
Rama was born at noon and is
the epitome of perfection, the
Uttama Purusha, fulfilling all
his duties towards both family
and his people. In the words of
Swami Vivekananda, Lord Rama was “the ideal son, the
ideal husband, the ideal father and above all the ideal
king.” Lord Rama was a personality who grew into perfection as he faced the turmoil of life. His life and the
life of his wife Sitadevi have become the role models
for married couples. By adhering to the ideals of Lord
Rama and Sitadevi, one can get guidance as to the right
and wrong of a situation when one is confronted with a
dilemma in human relationships. Rama Rajya (the reign
of Lord Rama) is the ideal rule of a king or the one in
power. Mahatma Gandhi aspired for Rama Rajya as it is
synonymous with a period of peace and prosperity.
Though Rama Navami is
celebrated in a grand manner
everywhere in the country, the
festival at Ayodhya, the birth
place of Lord Rama is celebrated with great zeal and enthusiasm. During Rama Navami,
people of Ayodhya take out a
Rath Yatra (chariot procession)
in order to commemorate the
existence of the almighty on
earth. The Rath Yatra consists
of a merrily decorated chariot
with four persons dressed up
as Lord Rama, Laxman, Sitadevi
and Hanuman. The chariot is accompanied by thousands of Ram devotees. They move with the procession
throughout the city and chant the name of Lord Ram.
The effigy of the ten-headed Ravana passes through
the town, wearing an unusual crown and exaggerated
moustache. But once Ravana reaches the open ground,
he is suddenly deserted because the noble Lord Rama
has already made his appearance. The effigy of Ravana,
filled to bursting with firecrackers, is set alight, and
explodes into a thousand bits amid loud cheers from
the crowd and shouts of Jai Shri Ram. This ritual is an
important part of the Rama Navami celebrations.
Rama Navratras, the nine-day worship dedicated to
Lord Ram, starts on Chaitra Shukla Prathami and ends
Though Rama Navami is a major festival for Vaishnavites, it is widely celebrated by worshippers of Lord
“To keep a lamp burning we have to keep putting oil in it.”
—Mother Teresa
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
Shiva as well. It is considered auspicious to undertake a
fast on that day in the name of Lord Rama. Many devotees fast for nine days, from Ugadi to Rama Navami. The
objective of the fast is to seek perfection as a human
being. One significant element of the celebration is the
Ramayana parayana (recitation of Ramayana) and a
discourse on the Ramayana. Professional story-tellers enliven the festival by weaving in contemporary anecdotes
to attract massive crowds. A special prayer is arranged
for the midday, when Lord Rama is supposed to have
been born. Throughout the day, couplets of Ramayana
and Ramacharit Manas are narrated in the temples.
Lord Rama was the first of the four sons of King
Dasharatha of Ayodhya. When it was time for Lord
Rama to be made crown prince, his stepmother, Kaikeyi,
got Dasharatha to exile him to the forest for 14 years.
His wife Sitadevi and his brother Laxman also accompanied him. In the forest, Sitadevi was kidnapped by
Ravana, the demon king of Lanka. Lord Rama, together
with Hanuman and the monkey brigade, built a bridge
to Lanka, killed Ravana, and brought Sitadevi back. It is
believed that listening to the story of Lord Rama cleanses the soul and chanting his name eases the pains of
life and leads one to liberation (Moksha).
Rama Navami appears to be just a festival commemorating the reign of a king who was later deified. But even
behind present day traditions, there are clues which
unmistakably point to the origin of Rama Navami as lying beyond the Ramayana story. Since Lord Rama is also
one of the most sung about deities in Indian classical
music and literature, week-long musical programmes are
organized during Rama Navami.
Canadian
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On Rama Navami, the celebrations begin with a prayer
to the Sun early in the morning. Lord Rama’s dynasty
is said to have descended from the Sun which is called
the Sun dynasty (Raghukula or Raghuvamsa). Raghu
means Sun and Lord Rama is also known as Raghunatha
or Raghupati. The names begin with the prefix Raghu
and are suggestive of the link with Sun worship. The
hour chosen for the observance of Lord Rama’s birth
is when the Sun is at its maximum brilliance. In some
Hindu sects, prayers on Rama Navami day start with an
invocation to the Sun and not Lord Rama. The syllable
Ra is used to describe the Sun and its radiance in many
languages including Sanskrit.
The Only Regularly Published Hindu Educational Family
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Source: The author is a freelance journalist, columnist
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
VEDAS FOR PEACE AND PROSPERITY
By. Dr. Tulsi Ram Sharma
‘Vedas for peace and prosperity’ is a comprehensive
theme for a world struggling for global peace and prosperity and yet resisting that very struggle with insistence
on the peace and prosperity of particular parts, little
realizing that the whole is greater than the aggregate
of the parts. This dichotomy between the global aspirations and disintegrative ambition is there because a
comprehensive vision is lacking. Vedas provide that
comprehensive vision of world peace and prosperity for
one and for all at the same time (Arya Samaj Niyam-9)
with a positive integrative demarcation of individual
rights and freedoms within social duties and collective
responsibilities (niyam-10). The function of Law is to
draw that line within and under the Laws of Divinity
(Satyam), Laws of Nature (Rtam), cosmic vision and
tradition (Shruti and Smrti) and the voice of conscience.
The Vedic ideal for peace and prosperity is:
May all be happy and comfortable, may all be
free from physical ailments, mental conflicts
and spiritual delusions. May all see and follow
the good and no one suffer want and misery.
Swami Dayananda in his commentary on the Vedas
gives us the meanings and connotations of peace and
prosperity: these are Shanti, Swasti, Samrddhi, Samraj,
Swatantra, and Ananda. These are all a person’s, a nation’s, and the world’s condition of being. Translating
these into the language of life’s purpose and endeavour
to live and achieve, they would be Dharma (the Law of
living), Artha (prosperity and plenty), Kama (self-fulfillment), and Moksha (peace and ultimate freedom).
Peace and prosperity, Shanti, Swasti and Samrddhi are
not two exclusive states of life, they are simultaneous,
two sides of the same coin, inter related, integrated,
one. There is no peace without prosperity, and no
prosperity without peace. The separation of the two is
‘Dukha’, opposite of ‘Sukha’; it is pain, suffering, and
misery of our own making.
The dictionary meaning of Shanti given by Monier
Williams (extensively used in Indian Universities) is: to
become calm or quiet, to cease, to become extinct.
This is not the Vedic meaning because, this way, it is
the peace of the dead. The Vedic meaning is: Satyam
in the process of Rtam, constancy in the state of mutability, peace and progress in equilibrium in the state of
the optimum in endeavour and achievement. For the
individual, for the nation, and for humanity, it is: being
at the centre in upasana (meditation), covering the circle
in action (karma) from the Vedic centre onwards, and
reaching the expansive circumference in progress and
achievement, with knowledge (Janana and vijanana) of
the centre and the circumference both. And this peace,
prosperity and progress are to be achieved at all levels:
individual and social, national and international.
So Rgveda begins with the individual’s prayer to Agni,
Lord of light, fire of Yajnic action, and the universal
treasure hold and harbinger of the jewels of life, and
ends with collective exhortation for joint action and
progress through joint discussion and decision with harmony of thought and will for the achievement of peace
and prosperity. The Yajurveda begins with the divine
exhortation:
Be vibrant as the winds, thank the Lord of life,
Savita, and dedicate yourself in action to Indra,
Glory and Sublimity of life. It ends with Om
Kham Brahma: meaning, self integration of
the particle (individual), re-integration of the
part with the whole (society) and Reunion of
the finite with the Infinite (Brahma), vast as
unbounded Space.
The Samaveda begins with celebration of Agni in a
mood of joy and ecstasy of Bhakti, and ends with a
prayer for peace and prosperity, to Indra, Lord of power
and justice, to Pusha, Lord of health, plenty and prosperity of the world, to Tarkshya, Lord Inviolable, and
to Brhaspati, Lord of Infinity, for peace, prosperity, and
universal Samrddhi with unending progress.
“A spiritually illumined soul lives in the world, yet is never contaminated by it.”
—Swami Bhaskarananda
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
The Atharva-veda begins with a prayer to Vachaspati,
Lord of the world of existence and universal knowledge,
for the gift of universal wealth, universal knowledge and
universal competence for active and dynamic peace
in a state of prosperity on and onwards. It ends with a
valedictory address of thanks to Ashvins, complementary twin powers of Cosmic circuit of Rtam, dynamics of
human and natural existence in action:
Praiseworthy is that performance of yours,
Asvins, constant harbingers of new light and
wealth of life, peace and prosperity, Shanti
and Swasti, which is generous and rewarding,
full of the light of heaven, showers of the cloud
from the sky and generosity of the earth.
Pray now come, assess and advance all those
thousands of achievements we are pursuing in
the field of earth sciences, solar energy and the
development of wealth, all of which are worthy
of appreciation.
The peace and prosperity celebrated in the Vedas are
not for one individual, one community or one nation.
It is for all, the Vedic ideal being, all for one and one
for all, because the world of the Vedic vision is a living,
breathing, intelligent, self-organising, self-conscious,
sovereign organism, a ‘Purusha’, all people, all communities, all nations, are limbs of the same One Cosmic
Purusha. At our earthly level, we are all one family of
Mother Earth which bears all people speaking different
languages and observing different aspects of One Universal (Sanatan) Dharma, all of us living under one roof,
in the same one earthly home. Peace and prosperity are
God’s gifts for one and all. If there is any disturbance,
it is man made for reasons of ignorance, injustice and
oppression, poverty and miserliness, on our part. Divine,
knowledge, initiative and endeavour, achievement of
peace and prosperity is for all without conflict. Conflict,
whichever it is, arises from our failure to interpret and
execute the divine message. And the fact is, as Swami
Dayananda says in Satyarth Prakash, that in spite of the
good things in all different religions, the seeds of conflict lie in the conflictive parts of the post-vedic religious
messages. Unless we, together in familial spirit, resolve
these differences and agree on common, non conflictive
and progressive values of life and conduct, there is no
possibility of universal peace and progress.
Lest we become too insular, too secular and too selfcentered, Swami Dayananda enlightens us that peace
and prosperity is a state of freedom of the individual,
nations and humanity from hate, fear and conflict, and
from all physical, mental, spiritual and social sufferings
on earth, nestled in the lap of peaceful and all-beneficent Natural environment. This is the state of the freedom of Ananda for one and all achievable with all the
means and methods at our disposal such as Knowledge,
science and technology, pursuit of Dharma, endeavour
and achievement for happiness and comfort here on
earth and here after in the state of the ultimate freedom
of spirit, Moksha (Notes on Yajurveda 3, 43).
Author: Dr. Tulsi Ram Sharma M.A. English (Delhi,
1949), Ph.D. (London, 1963) has been a university
professor, academic administrator, researcher, and
writer of long standing with prestigious assignments.
Besides his professional studies of secular literature
in English, Hindi, Sanskrit and Urdu, Dr. Tulsi Ram
Sharma has devoted his life and time to the study and
discipline of Sacred literature, specially Vedas, Upanishads, Darshan - Philosophy, Puranas, Ramayana,
Mahabharata with concentration on the Bhagwad
Gita, Greek, Roman, Sumerian and English Epics,
Gathas of Zarathustra, Bible, Quran, and the writings of Swami Dayananda, and Swami Vivekananda,
in search of the essential values of Sanatan Vedic
Dharma with reference to their realisation in life and
literature through social attitudes, collective action,
customs, traditions, rituals and religious variations
across the fluctuations of history. Dr. Tulsi Ram
Sharma has spent the last ten years on this translation of the four Vedas, all the time saying: “I came
for this”. While English has been the language of his
professional communication, Sanskrit is the voice of
his life and living.”
“If the doors of perception were cleansed, everything would appear as it is – infinite.”
—William Blake (1757 - 1827), English poet
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
GODDESS DURGA:
THE MOTHER GODDESS & HER SYMBOLISM
By Shri Gyan Rajhans
Goddess Durga is the mother of the universe and is
believed to be the power behind the work of creation,
preservation, and destruction of the world. Since time
immemorial she has been worshipped as the supreme
power of the Supreme Being and has been mentioned
in many scriptures - Yajur Veda, Vajasaneyi Samhita and
Taittareya Brahman.
The Meaning of “Durga”
The word “Durga” in Sanskrit means a fort, or a place
which is difficult to overrun. Another meaning of
“Durga” is “Durgatinashini,” which literally translates
into “the one who eliminates sufferings.” Thus, Hindus
believe that goddess Durga protects her devotees from
the evils of the world and at the same time removes
their miseries.
The Many Forms of Durga
There are many incarnations of Durga: Kali, Bhavati,
Bhavani, Ambika, Lalita, Gauri, Kandalini, Java, Rajeswari,
et al. Durga incarnated as the united power of all divine
beings, who offered her the required physical attributes
and weapons to kill the demon “Mahishasur”. Her nine
appellations are Skondamata, Kusumanda, Shailaputri,
Kaalratri, Brahmacharini, Maha Gauri, Katyayani, Chandraghanta and Siddhidatri.
Durga’s Many Arms
Durga is depicted as having eight or ten hands. These
represent eight quadrants or ten directions in Hinduism.
This suggests that she protects the devotees from all
directions.
Durga’s Three Eyes
Like Shiva, Mother Durga is also referred to as “Triyambake” meaning the three eyed Goddess. The left eye
represents desire (the moon), the right eye represents
action (the sun), and the central eye knowledge (fire).
Durga’s Vehicle - The Lion
The lion represents power, will and determination. Mother
Durga riding the lion symbolises her mastery over all
these qualities. This suggests to the devotee that one has
to possess all these qualities to get over the demon of ego.
Durga’s Many Weapons
The conch shell in Durga’s hand symbolizes the
‘Pranava’ or the mystic word ‘Om’, which indicates
her holding on to God in the form of sound.
The bow and arrows represent energy. By holding
both the bow and arrows in one hand “Mother Durga”
is indicating her control over both aspects of energy –
potential and kinetic.
The thunderbolt signifies firmness. The devotee of
Durga must be firm like thunderbolt in one’s convictions. Like the thunderbolt that can break anything
against which it strikes, without affecting itself, the
devotee needs to attack a challenge without losing his
confidence.
The lotus in Durga’s hand is not fully bloomed. It
symbolizes certainty of success but not finality. The
lotus in Sanskrit is called “pankaja” which means
born of mud. Thus, lotus stands for the continuous
evolution of the spiritual quality of devotees amidst
the worldly mud of lust and greed.
The “Sudarshan-Chakra” or beautiful discus, which
spins around the index finger of the Goddess, while
not touching it, signifies that the entire world is subservient to the will of Durga and is at her command.
She uses this unfailing weapon to destroy evil and
produce an environment conducive to the growth
of righteousness.
The sword that Durga holds in one of her hands symbolizes knowledge, which has the sharpness of a sword.
Knowledge which is free from all doubts, is symbolized by the shine of the sword.
Durga’s trident or “trishul” is a symbol of three qualities
– Satwa (inactivity), Rajas (activity) and Tamas (nonactivity) and she is remover of all three types of
miseries – physical, mental and spiritual.
Devi Durga stands on a lion in a fearless pose of
“Abhay Mudra”, signifying assurance of freedom from
fear. The universal mother seems to be saying to all her
devotees: “Surrender all actions and duties unto me and
I shall release thee from all fears”.
Source: Vol 16, Issue 38 of the Hinduism Newsletter published every Tuesday from hinduism.about.com
- the world’s #1 Web site for free resources on Hinduism.
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
EQUALITY OF RELIGIONS
By Mahatma Gandhi
If we were imperfect ourselves, religion as conceived
by us must also be imperfect. We have not realized
religion in its perfection, even as we have not realized
God. Religion of our conception,
being thus imperfect, is always
subject to a process of evolution.
Progress towards Truth, towards
God is possible only because of
such evolution. And if all faiths
outlined by men are imperfect,
the question of comparative merits
does no arise. All faiths constitute a revelation of Truth, but all
are imperfect and liable to error.
Reverence for other faiths needs to
blind us to their faults. We must be
keenly alive to the defects of our own faith
also, yet not leave it
on that account, but
try to overcome those
defects. Looking at all
religions with an equal
eye, we would not only hesitate, but would think of it as
our duty to blend into our faith every acceptable feature
of other faiths.
Acceptance of equality of religions does not abolish
the distinction between religion and irreligion. We do
not propose to cultivate for tolerance of irreligion. That
being so, some people might object
that there would be no room left
for equal-mindedness, if everyone took his own decision as to
what was religion and what was
irreligion. If we follow the law of
love, we shall not bear any hatred
towards the irreligious brother. On
the contrary, we shall bring him
to see the error of his ways or he
will point out our error, or each
will tolerate the other’s difference
of opinion. If the other party does
not obey the law
of love, he may be
violent to us. If we,
however, cherish
real love for him,
it will overcome
his bitterness in
the end. All obstacles in our path will vanish, if only we
observe the golden rule that we must not be impatient
with those whom we consider to be in error, but must
be prepared, if need be, to suffer in our own person.
“The soul of religions is one,
but it is encased in multitude of forms.”
When I was turning the pages of sacred books of different faiths, for my own satisfaction, I became sufficiently
familiar for my purpose with Christianity, Islam, Zoroastrianism, Judaism and Hinduism. In reading these texts,
I can say, I was equal-minded towards all these faiths.
Perhaps, I was not then conscious of it. I do not find I
ever had the desire to criticize any of those religions,
merely because they were not my own. I read each
sacred book in equal spirit of reverence, and I found
the same fundamental morality in each. Something that
I did not understand then, and do not understand now,
but my experience has taught me that it is a mistake
to hastily imagine that anything that we do not understand is necessarily wrong. Some things that I did not
understand first have since become as clear as daylight.
Equal-mindedness helps us to solve many difficulties
and even when we criticize anything, we express ourselves with humility and a courtesy that leaves no sting
behind them.
The soul of religions is one, but it is encased in multitude of forms. Wise men will ignore the outward crust
and see the same soul living under a variety of crusts.
For Hindus to expect Islam, Zoroastrianism or Christianity to vanish from India is an idle dream, as it would
be for Muslims to have only Islam of their imagination
to rule the world. Truth is the property of no single
scripture.
Editor’s Note: This article is an edited version of the
one that Mahatma Gandhi had written for publication in the Young India on 25 September 1925. It
was then republished in his book Christian Missions:
Their Place in India published by Navjivan Publication House. To mark the Gandhi Jayanti, It is being
presented here with the consent of the Navjivan Trust,
Ahmadabad [Gujarat]
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
HOLI: THE FESTIVAL OF COLOURS
The Spring Festival of India, Holi – is a festival of colors. It is celebrated in March or April according to the
Hindu calendar (This year, Holi will be celebrated on
March 20, 2011). It is meant
to welcome the spring and
win the blessings of God for
good harvests and fertility
of the land. As with all the
Hindu festivals, there are
many interesting legends
attached to Holi, the most
popular being that of Prince
Prahlad, who was a devout
follower of Lord Vishnu. It is
the second most important
festival of India after Diwali.
Holi in India is a festival
of fun and frolic and has
been associated with the immortal love of Krishna and
Radha. The exuberance and the festivity of the season
are remarkable.
eternal Holi messages and commemorate the culture
and traditions that have been defined by our ancestors. These rituals are religiously followed every year
with care and enthusiasm
throughout the country.
Unlike all other festivals of India, Hindu Holi festival is
one such festival where one can put aside the social
taboos and indulge in the intoxicating drinks and sweets
prepared by using opium. It is a festival of romance often represented by the love-play of Radha and Krishna.
Brij Holi is famous all over the world for its gaiety in
spirit. Each year, young and old, men and women, all
indulge themselves in the spirit of colors and for once
forget the social taboos. There are mouthwatering delicacies to savor such as ‘Gujhias’ and ‘Papris’ and there
are interesting traditions and customs of Holi that have
their own regional variances. We will also talk about
making natural and healthy colors and safety precautions that one must take to enjoy Holi.
Holika Dahan Celebrations
Holi Rituals
Though the festival is a completely enjoyable and
‘happy go lucky’ kind of festival, it is the rituals of the
festival that give a completely new definition to it. As
the festival is being celebrated here since time immemorial, the rituals are also being practised since then.
These rituals are the reflection of the eternal spirit of
Holi celebrations. These rituals remind people of the
Customs & Traditions
Days before the actual
festival begins, people start
preparing for various rituals
and customs. The gathering
of wooden logs at the intersection points of two roads
(choraha) and the preparation of scrumptious snacks
at home, all form a vital part
of the Holi rituals, which
we have discussed in detail
below. Though the rituals may vary a little from place
to place, over all spirit of the festival remains the same
every where.
At the eve of Holi, the ritual of Holika Dahan takes
place. It is actually the burning of the effigy of the devil
sister of demon King Hiranyakashyap who tried to
kill the devotee of Lord Vishnu, Hiranyakashyap’s son
Prahlad. This ritual marks the beginning of holi celebrations. This also symbolizes the victory of good over evil
and also the victory of a true devotee. It is also known
as Holi Bonfire.
Play of Colors
On the day of Holi, there is no ritual of Puja ceremony
in the morning. However, a lot of enthusiasm and fun
begins very early in the morning with the color play in
the surroundings. People enthusiastically drench each
other with water and colors. Some people also use
color filled balloons and sprayers on the occasion to
spray colors on others.
Matka Ceremony
In Mathura and Vridavana as well as the area near them,
there is a unique ceremony called Matka ceremony.
“There must be more to life than having everything.”
—Maurice Sendak (b. 1928)
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
Though this ceremony was at one time exclusive to the
Braj area, thanks to Bollywood, it has become a trend all
over the country. In the Matka ceremony, a big earthen
pot of butter milk is tied at an unreachable height and
then boys form human pyramid to reach up to the pot
and break it. The women of the society then make ropes
out of their sari and hit these guys from the roof top so
that they become unsuccessful in their attempt. Along
with this goes simultaneous color play and teasing.
them of their motherland and their loved ones. Like
India, they also exchange sweets and greet each other.
The spirit of festivity binds them to their roots. A break
from the hum drum of daily life, Holi provides an
opportunity to soak them in the colors of harmony
and rejuvenate the memories of the celebrations of the
festival back home. Know more about celebrations of
Holi festival around the world, through the following
lines.
Holi Procession
Holi In USA
Holi Procession is taken out in most of the Indian states
on the occasion of Holi. In this procession, guys who
are badly drenched in colors roam around their colonies
and stop to sing Holi songs at every house. They are
then gifted Gujiya and Thandai at each door and the
procession thus moves forward to other places.
Holi festival is celebrated with ardor in the countries
like USA. A sizeable population of Indians can be found
in the USA, which tells us the reason why the festival
is observed with such gaiety there. In USA, religious
organizations and societies take the responsibility of
organizing the festival. Musical programs and meets are
conducted to fill the air with the spirit of India. New
York is completely dabbled by the colorful waters. Holi
is marked by parades and attended by Indians, rejoicing,
playing with colors in the midst.
Holi Around The World
Celebrated in the Phalgun month of the Hindu calendar,
the festival of colors - Holi- is the time to have unlimited fun with the loved ones. On this occasion, people
in India smear color on each other’s face, splash water
by using pichkaris and balloons, exchange wishes by
hugging each other. Tilak is applied on the forehead
of everyone who visits the homes during Holi. Mouth
watering sweets such as ‘Gujia’ are relished on, while
people take immense pleasure in drinking ‘thandai’ (a
cold drink made with almonds, spices, chilled milk and
sugar) mixed with bhang, bhang pakoras and vadas
made of bhang.
Though Holi is purely an Indian festival, it is gradually
becoming appealing to the international populace as
well. The splendor and charisma of the festival is such
that it is celebrated far beyond the boundaries of the
country. The secular character of Holi is established
by the fact that people residing in different parts of the
world soak themselves in the colors of Holi. Indians have
spread to the different corners of the globe, contributing to the fact that Holi festival is celebrated widely. This
festival knows no bars, no boundaries. The gusto, with
which it is celebrated, is simply worth seeing.
The festival of Holi abroad provides people an opportunity to mingle with each other, thereby improving
their ties and bonds. The Indians settled abroad are
even more eager to celebrate the festival, as it reminds
Holi in UK
In UK, the revelry of Holi is seen profoundly in places
where there is a large population of Indians. The British city of Leicester is particularly known for its love
for celebrating Indian festivals. The enthusiasm reaches
its peak on the occasion of Holi. The joyous festival is
marked with social gatherings and exchange of sweets.
People enjoy the day by smearing colors on each other
and playing with water, just as it is done back home,
in India. People apply tilak on each other’s forehead to
welcome and hug each other to wish.
Holi in South Africa
The Indians settled in South Africa have made it a point
to keep the tradition of celebrating Holi alive in South
Africa, the southernmost country of the continent of Africa. The Indians in South Africa play with colors, on the
occasion of Holi. They sing songs, which is one of the
prominent parts of the celebrations. People exchange
gifts and greet each other. The evenings are spent in
meeting friends and acquaintances living in different
parts of the country.
Source: This article is reproduced here from the website:
www.iloveindia.com, complied and edited by Ajit Adhopia
“Example moves the world more than doctrine.”
—Henry Miller (1891 - 1980)
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THE JOURNEY BEGINS
By Devina Devagharan
How a visit to a temple magically turned one twelve-year-old’s embarrassment for
Hinduism into an outspoken pride in her faith
IT IS NOT EASY BEING A HINDU,
especially when you are twelve and
you live in Texas. Even more difficult
is being a Hindu and being homeschooled. Worse than that is when
you’re the only Hindu among all your
home-schooled friends, who are
devout Christians. Imagine this: Out
of the hundreds of Christian kids with
fair skin, I stick out like a sore thumb;
thanks to being the only Hindu girl
with dark chocolate skin. People say:
“Being different is awesome!” Well
not in my case! I’ve been embarrassed to be a Hindu. There, I said it,
and I admit it. I always thought that
my friends would laugh at me if I told
them I was born a Hindu. As a homeschooler surrounded by Christian friends, I was uneasy
and ungratefultowards Hinduism. I was the kid that
didn’t belong.
I constantly struggle being a Hindu kid growing up in
America. I’m more of a follower, and not a leader. Some
of my Hindu friends are like that as well. My parents,
who were raised in Malaysia, had it easy. My mother
has told me many times that when I was younger,
around 4 or 5 years old, I constantly wished that I had
fairer skin, blond hair, blue eyes and an American name
to blend in with my friends.
Hinduism has always been confusing to me. Too many
Gods, too many arms, too many weapons, too many
festivals and too many names. How’s a twelve-year-old
going to understand all of this? How can I even begin to
explain it to my friends? Imagine explaining about Lord
Ganesha. I’d be embarrassed to tell them that I pray to
an elephant that sometimes has many
heads and rides on a special rat! I can
imagine the stares and laughter that
would accompany that statement. As
much as I hate to say it, I have to admit that it was odd praying to an animal that represents God. Why do we
pray to animals? Is it true that Ganesha
travels on a rat? Can the rat really
carry such a huge and obese Ganesha?
Why are Hindu Gods always walking
around with weapons? Some do look
pretty scary. My friends are devout
Christians and sometimes they quote
the Bible or add a fact about Christianity in their conversations with me. I am
constantly amazed at how much they
know about their religion. I wished that
I could talk about my religion fluently and confidently,
but I honestly knew very little about Hinduism.
I had so many questions and very few answers. My parents did their best, but I wished I could get the answers
straight from the teachers or masters themselves. I did
not want to listen to the watered-down version. I needed real answers. Like when you want to learn to play the
piano, you would seek a renowned piano teacher. It is
the same way with other subjects and master teachers.
Why do Hindus wear a bindi? If it is the third eye, why
is there no vision? What is vibhuti? Why on our forehead? Why can’t you wear shoes into the temple? Why
do Lord Siva, Ganesha and Muruga have so many forms
and names? Why can’t there be just one for each? As a
kid, I have a hard time memorizing history and science
vocabulary, imagine adding to that the Hindu Gods’
many, many, many names and forms?
PAGE 20 Listen to Hamara Safar Radio Program every Saturday 10am - 12 pm on FM 1650
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
Well, my trip to Kauai this past year answered a lot of
my questions and has brought me so much closer to
my birth religion that now I am actually proud of being
a Hindu. I know the answers now, and there is a ton
of logic that accompanies the answers to each of my
questions.
This trip was my family’s third visit to Kauai. My parents
came here when they were newlyweds in 1999 and
brought me here in 2006. I hardly remember anything from that trip except that all the swamis had long
beards—fascinating to me as a five-year-old. The 2013
trip was not like any vacation my family and I have had
before. I shuddered when my parents told me that all
our awake time would be spent at the temple! Pray on
vacation? Who does that? Gone were my plans to zipline! My parents made it clear that whatever zip-lining to
be done would be to the temple and back. My expectations for this trip fortunately changed from bad to great
the minute we walked into the temple that Wednesday
morning. From the way the people in Kauai live, to the
atmosphere at the temple, everything was so different
from back home. In Texas, all day long everybody says,
“What’s next on my list?” In Kauai, everybody says, “I’m
going to the beach.” In Texas, even on free days, we
aren’t really free and there’s always something to do or
somewhere to go to. The vibrations and energy at the
Kadavul Temple are so different from the temple that I
visit in Texas. The vibrations at the temple are positive,
and I felt very calm and peaceful. The monks here spent
a lot of time with us and took us around the temple
grounds. There were so many things that I learned about
Hinduism when I was there that would otherwise have
taken me a lifetime to understand.
I’m glad I got to spend a whole week at the temple just
to focus on my religion. I was beginning to understand
Hinduism. I learned so much that I felt like a completely
new kid. The way I thought about Hinduism changed,
and the way I felt about Hinduism changed as a result.
I now understand the true forms of all of our Gods
and the many mystical animals that accompany them.
Besides learning Hinduism in Kauai, I received a wellneeded course on how to eat healthy and exercise physically and mentally. I also ate greens that I never knew
existed! They tasted pretty good, too! So many wonderful people and experiences happened that inspired
changes in me. So many sensational feelings blended
together and created the greatest time of my life. I
always looked on the outside of things, and never on
the inside. For me, the temple was the eraser and Texas
was the pencil. In Texas I messed up so much, from not
learning Hinduism properly, to not praying to God at all,
and being ungrateful to Hinduism. When I arrived at the
temple – or in this case, the eraser – I was able to erase
all the negativity and mistakes I had made before.
When I returned home to Texas, I started from scratch,
picking up the pieces and putting them together correctly. This time, I could feel being a Hindu inside of
me. The Kadavul Hindu Temple in Kauai and all of the
swamis and the people that I met during my stay have
really changed my perception towards Hinduism. This
year my New Year’s resolution is to crack out of my
shell and start climbing the mountain. That means that
I’m going to stop being ungrateful and shy about being a
Hindu. I am proud and confident of my heritage, culture
and religion. Climbing up the mountain will be a challenge, but I have to start from the bottom and work my
way up to the top! I’m practising more Hinduism now,
and the Ten-Minute Spiritual Workout by Satguru Bodhinatha Veylanswami is exactly what I needed. Meeting
him was a truly special part of this trip. I am grateful to
Paramacharya Sadasivanatha Palaniswami for gifting
me The History of Hindu India which will be my main
social studies book for this year. I also appreciate the
beautiful pair of rudraksha earrings that I wear proudly. I
appreciate Sannyasin Saravananathaswami spending all
of his time with us while on tour.
Thank you for giving me this wonderful opportunity to
share my experiences with all of the Hindu youth out
there who are struggling with the same issues that I have
experienced. I am grateful for the Kadavul temple and
look forward to the Iraivan temple and am blessed that
I am able to watch it grow. I enjoyed meeting the cows
and what an exciting experience it was trying to feed
them. I loved spending time with all of the Hindu ladies
helping at the temple’s gift shop.
I feel a change in myself, and I know I will continue to
grow in Hinduism and be a great Hindu. I am so grateful
that my parents worked hard to make this trip materialize. I arrived in Kauai with many questions and trepidations about my birth religion, but it was the right time in
my life. Lord Siva was waiting for us. I know this journey
has only just begun, but I am excited and looking forward to the many explorations ahead. I am counting the
days until I return to the Kadavul temple. Most importantly, I’m proud to be a Hindu, and I hope you are too!
Source: Hinduism Today magazine, April/May/June
2014 issue
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
HINDUISM – A RELIGION OF FESTIVALS
By: Sharvari Mulye
worship through idols (murtis). Since my childhood,
Ganapati was my most
favourite idol. Even though
I live in Canada, my family always tries to follow the
same tradition. I remember
when in India, we went to
places, especially to view the
biggest Ganesh Murtis. On
the day of Ganesh Chaturthi,
we bring the “Ganesh” idol,
place it on a raised platform,
and decorate it with lots of
hand-made decorations. It is
always so exciting to build,
and decorate these Murtis.
Then the Priest has to perform the “Ganesh Pooja”,
with chanting Mantras.
That’s the main part. It really
means, Lord Ganesh actually
lives with our family in our
home on those days. In our
tradition, we follow this for 1
and 1/2 days.
In every religion there are
customs and rituals that are
practised for some purpose.
When you follow these
customs and rituals every
day, they become tradition
and guide you in your way
of life. The Hindu Dharma
largely has many unwritten
customs and rituals which
pass on from generation to
generation.
It will not be wrong if someone describes Hinduism
as “a religion of festivals”.
Hindus love to celebrate
festivals; in fact they are an
eternal part of their lives.
These festivals are not only
important religiously but
also economically. Most
of the festivals mark natural
phenomena as well as some
sort of Science associated
with, for e.g. Makar Sankrant, Sun’s transit into Makar
Rashi and the day starts to become longer. Some of the
important festivals are Ganesh Chaturthi, Navaratri, Mahashivratri, Diwali, Ram Navami, Holi, Hanuman Jayanti
and the list goes on. I will discuss here my 2 most favourite festivals: Ganesh Chaturthi and Diwali.
Hindu practices and rituals usually involve seeking
awareness of god or getting blessings. Hindus perform
Some people may worship it for 5 days, others for 7 but
for most it ends with “Anant Chaturthi”, which is the
last day of the Ganesh Festival. That’s the part I don’t
like. I asked my mom, why is it only 1 and a half days
for us? She said, first of all it passes through generation
to generation in our family, and then there is lots of
responsibility to carry out all rituals. The most favourite
thing I like is ``Modak``. I always like to help my parents
“It is possible to be different and still be all right”
—Anne Wilson Schaef, American writer
PAGE 22 Listen to Hamara Safar Radio Program every Saturday 10am - 12 pm on FM 1650
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
in making preparations for Ganesh Pooja.
The thing I don’t like is the day after the Visarjan, the
large Ganesh idols are lying in the water and they are
made from plaster of Paris which doesn’t dissolve and
pollutes the environment. After the Visarjan there is no
place for these idols. The government decided to stop
making idols from plaster of Paris and instead use clay.
The Hindu festival that I like the most is Diwali. It is
loaded with fun and excitement. You get to have so
much fun with your friends and family, igniting fireworks
and decorating the house with beautiful colours and
lights. Diwali is the festival of divas, meaning lights. All
around the house there are lanterns and divas. Diwali
is celebrated for 5 days. The first day is Dhanateras. On
that day the doctors worship god. The second day is
Narak Chaturdashi. On that day, legend says that King
Bali killed the demon NarkAsur. The next day is to worship Goddess Laxmi. The last day of Diwali is Bhaubij.
On that day, it’s a tradition that a sister should take a
Diva and lead a procession for the good will of her
brother. Sister in turn respectfully thanks him for protecting her and being there for her. I did that to my cousin
brothers when I went to visit them. Kids get new clothes
to wear and everyone cleans the house to keep it clean
and welcome the goddess. We eat lots of sweets. Diwali always gets me so excited and always reminds me
of how much fun I had in India. The fireworks are always fun to see but the thing I don’t
like about it is that the smoke makes everyone sick.
There are many chemicals inside the fireworks and there
are thousands of people inhaling them on Diwali. There
should be a different area for fireworks and not outside
the homes because then the smoke gets all over the
house. Also, kids around there may cause an accident, if
not accompanied by an adult.
So, in conclusion, I’ll say, I am very much impressed
and interested in Hindu Culture, which holds us all
together eternally. All its aspects are very meaningful, e.g.; Respect of the elderly people; touching feet in
respect; belief in Gods and idols; books denote God;
not wearing shoes in the house; the power in the word
“OM; respect towards women; belief in Karma and the
list goes on and on!!!
“Education without values devours.”
MAKAR
SANKRANTRI
Makar Sankranti generally falls on January 14. It
is the beginning of an auspicious time again. The
beginning of the period when the sun travels northwards, is considered highly favorable for auspicious
activities. It is celebrated as Pongal in the South, but
in the North it is observed as Makar Sankranti or
Uttarayana Sankranti. On this day Hindus in thousands and thousands take a holy dip in the Ganges
and other holy streams. At Ganga Sagar, river Ganga
enters the sea, a grand fair and festival is held on
this day. Devotees in large number reach the Sagar
Island in boats, and bathe there at a point where
Ganga meets the sea,
There, the pilgrims visit the Ashram of sage Kapil,
who according to our Puranas, had burnt to ashes
the sixty thousand sons of king Sagara of Ayodhya.
These sixty thousand dead princes were subsequently revived and made to ascend heaven by the sacred
waters of divine Ganga, as it flowed over their ashes.
It is a very significant day and the newly harvested
corn is cooked for the first time and offered to
Sun and other deities. The poor are fed and given
clothes and money in charity. In the morning, after
the bath, people offer libations to their dead ancestors and visit the temples. Bhishma Pitamaha waited
on his couch of arrows, for a long period only for
the onset of this auspicious season, before finally departing from earth. In Assam it is called Magha Bihu
or Bhogali Bihu, the festival of feasts. Bonfires are
lighted in Assam on this day and the round of feasts
and fun goes on about a week.
In Punjab, it is observed as Lohri, to mark the end of
winter and advent of summer. Bonfires are lighted,
and people dance to the tune of drums, and sing
folk songs around the fire. Sweets made of sesame,
peanuts, popcorn, puffed rice, etc. are thrown as
offerings to the fire, before anything is eaten by
the people themselves. Lohri is celebrated in cities,
towns and villages alike, with great enthusiasm and
merrymaking.
—Pramukh Swami Maharaj (b.1921)
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
HOW WE INDIANS SEE OURSELVES
By Meera Nanda
Guess who is the most bewitched by their own self-image? We are. Indians rank number one in the world in
thinking that they are number one in the world, at least
when it comes to their culture.
The strange thing is that for a people who think so
highly of our own culture, we are terribly insecure. A
startling 92 per cent of Indians — almost exactly the
same proportion who think we are the best — think
that “our way of life needs to be protected against foreign influences.” Here, too, we beat the Japanese, the
Chinese, and the Americans by about 25-30 percentage
points. When it comes to feeling embattled and needing protection, we are closer to our Islamic neighbours,
Pakistan (82 per cent) and Bangladesh (81 per cent).
Indeed, we feel so embattled that 84 per cent of us
want to restrict entry of people into the country, compared with only 75 per cent of those asked in the U.S.,
a country where legal and illegal immigration is of a
magnitude higher than anywhere in the world.
The Pew poll asked people in 47 countries if they
agreed or disagreed with the following statement: “our
people are not perfect, but our culture is superior to
others.” Indians topped the list, with a whopping 93
per cent agreeing that our culture was superior to others, with 64 per cent agreeing completely, without any
reservations.
So, paradoxically, our vanity is matched only by our
persecution complex. The Pew survey did not probe
deeper into what exactly we are so proud of, and what
we are so scared of. But given that almost all of us grow
up hearing how “spiritual” our culture is, it is quite likely
that we worry that foreign cultures will corrupt our spiritual values with their crass materialism.
Now all people have a soft spot for their own culture.
But to see how off-the-charts our vanity is, let us compare ourselves with the other “ancient civilisations” in
our neighbourhood. Compared to our 64 per cent, only
18 per cent of the Japanese and only 20 per cent Chinese had no doubt at all that their culture was the best.
Indeed, close to one quarter of Japanese and Chinese
— as compared to our meager 5 per cent — disagreed
that their ways were the best.
Well, we need not worry. When it comes right down to
it, we are as materialistic as the worst of them. Indians
turn out to be among the most gung-ho when it comes
to support for “free” markets. The Pew poll asked this
question: “most people are better off in a free market
economy, even though some people are rich and some
poor.” The enthusiasm for the market economy in India
exceeded that in the U.S., the bastion of unrestrained
capitalism: 76 per cent of Indians, as compared with
70 per cent of Americans, are pro-market despite the
problem of inequality. A solid 40 per cent of Indian
respondents had no reservations and no doubts about
the desirability of markets, while only 25 per cent of
Americans were so unreserved.
As many as 90 per cent of us told the Pew pollsters
that religion must be kept separate from government
policy. But in reality, how many of us stand up for
God-government separation, something we say we are
committed to?
“Mirror, mirror on the wall, who is the fairest of us all?”
A modern version of the Snow White question was recently asked of people in 47 countries across the world
by the United States-based Pew Foundation for its 2007
Global Attitudes survey.
The U.S. — a country universally condemned for its
cultural imperialism — comes across as suffering from a
severe case of inferiority complex when compared with
us. Only 18 per cent Americans had no doubts about
the superiority of their culture, compared with our 64
per cent. Nearly a quarter of Americans expressed selfdoubts, and 16 per cent completely denied their own
superiority. The corresponding numbers from India are
five and one per cent.
A comparison with China and Russia — two countries
with memories of a communist past — is instructive.
While China and Russia are as much, if not more, integrated into the global economy as us, only 17 per cent
“The person who is always involved in good deeds experiences
incessant divine happiness.” —Rig Veda
PAGE 24 Listen to Hamara Safar Radio Program every Saturday 10am - 12 pm on FM 1650
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
of Russians and 15 per cent of Chinese supported the
markets without any reservations and doubts.
More Complicated
But we are actually more complicated than these numbers indicate. While we say we like free markets, 92 per
cent of us also want the state to step in and take care
of the poor. Our level of support for a welfare state is,
commendably, much higher than in the U.S. (70 per
cent) and is comparable to support for public welfare
in Russia (86 per cent) and China (90 per cent). Indian
support for state intervention on behalf of the poor is actually higher than it is in France (83 per cent), Germany
(87 per cent), both of which have highly developed state
welfare economies.
On the whole, Indian public opinion appears to support
a benign capitalism where the state ensures the welfare
of the poor. At least this is what we tell the pollsters. This
would be great if our actions matched our words. While
we say that we are for state intervention on behalf of the
poor, our upper and middle classes (the kind of people
foreign pollsters talk to) have always preferred privatized
services in schools, hospitals, transportation, and garbage collection and, down the list, over public goods
that the poor can also benefit from. The haves in India,
on the whole, do not extend a sense of solidarity to the
poor. While the educated professionals who are reaping
the gains of globalization have gained enormously from
state-subsidized education and other urban privileges,
they see their success as the fruit of their own good
karma and … the grace of God, of course. In the God
department, we Indians simply leave others in the dust.
We topped the list at 80 per cent agreeing with the statement that “success in life is pretty much determined by
forces outside our control.” No other country came even
close: the U.S. stood at a mere 33 per cent, China at 65
per cent, Russia at 59 per cent, and Japan at 47 per cent.
Granted that God or Fate are not the only forces outside
our control: indeed, sometimes even a babu in an office
can become a “force outside your control” if you don’t
have enough money to bribe him. But considering how
much time, money and effort we spend on placating the
gods and the stars, it is quite likely that our respondents
had these supernatural forces in mind.
Indeed, 92 per cent of Indian respondents told the Pew
pollsters that “religion was very important” to them.
Only Senegal beat us at 97 per cent. But we came out
ahead of our South Asian neighbours, with Pakistan
at 91 per cent and Bangladesh at 88 per cent. Japan
is practically atheist at 12 per cent, while the Chinese
simply did not allow the question to be asked. The U.S.,
fabled for its religiosity among the richer countries, trails
far behind us at a mere 59 per cent.
Not only do we think God is “very important,” we hold
belief in God as an indicator of personal morality. As
many as 66 per cent of us think that “it is necessary to
believe in God in order to be moral and have good values.” In other words, a majority of us believe that atheists cannot be moral. We are closer in this to our Islamic
neighbours, with Pakistan at 88 per cent and Bangladesh
at 90 per cent, than to the Chinese (17 per cent) and the
Japanese (33 per cent).
Another striking feature of our views regarding religion is
the gap between what we say and what we do. As many
as 90 per cent of us told the pollsters that “religion is a
matter of personal faith and must be kept separate from
government policy.” In this, we are ahead of the U.S.
(80 per cent), the country which swears by the “wall of
separation” between church and state. Our numbers
are right up there with the most secularised countries
in the world, with Britain and France at 91 per cent and
Germany at 88 per cent.
So we want religion to be kept separate from the government. But when did you last hear anyone protesting when
our presidents and prime ministers, in their official capacities, bow before gurus and sants? Idols and pictures of
gods and goddesses openly and routinely adorn government offices — from police thanas to libraries in public
universities. How many of us stand up for God-government separation, something we say we are committed to?
All said and done, we have many miles to go before we
can match the high expectations we have of ourselves.
The good news, of course, is that we have such high
expectations of ourselves.
Source: The complete survey can be found at:
http://pewglobal.org
“If we are facing in the right direction, all we have to do is keep on walking.”
—Ancient Buddhist Expression
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
SIR WILLIAM MARK TULLY’S THOUGHTS ON INDIA:
THE REPENTANCE OF A CHRISTIAN-HINDU
I do profoundly believe that India needs to be able to say
with pride, “Yes, our civilization has a Hindu base to it.”
The genius of Hinduism, the very reason it has survived
so long, is that it does not stand up and fight. It changes
and adapts and modernizes and absorbs – that is the
scientific and proper way of going about it.
I believe that Hinduism may actually prove to be the
religion of this millennium, because it can adapt itself to
change. Hindus are
still slaves to MUSLIMS and CHRISTIANS in the name
of secularism, lots
of facilities and cash
incentives are given to
Muslims and Christians. Haj subsidy is given to Muslims
for Haj yatra, wages of Muslim teachers and Imams are
given to Muslims, are given by looting the Hindu temples.
No such subsidy is given to Hindus for going to Hindu
religious places or any wages to Hindu religious priests or
Hindu teachers. In fact the Congress secular government
creates many obstacles for Hindus for going to Amarnath
I exclaimed: “the moribund and leaderless Congress
party has latched onto Sonia Gandhi, who is Italian
by birth and Roman Catholic by baptism.” She never
forgave me for that. Yet, today I can say without the
shadow of a doubt that when history will be written, the
period over which she presided, both over the Congress
and India, will be seen as an era of darkness, of immense corruption and of a democracy verging towards
autocracy, if not disguised dictatorship, in the hands of
a single person, a
non Indian and a
Christian like me.
Truth will also
come out about
her being the main
recipient for kickbacks from Bofors to 2G, which she uses to buy votes,
as the Wikileaks have just shown.
“The genius of Hinduism,
the very reason it has survived so long,
is that it does not stand up and fight.”
As for Sonia Gandhi, I did not mind her, when she was
Rajiv Gandhi’s wife, but after his death, I watched with
dismay as she started stamping her authority on the
Congress, which made me say in a series of broadcasts
on the Nehru Dynasty: “It’s sad that the Indian National
Congress should be completely dependent on one family;
the total surrender of a national party to one person is deplorable. You have to ask the question: what claims does
Sonia Gandhi have to justify her candidature for primeministership? Running a country is far more complicated
than running a company. Apprenticeship is required in
any profession — more so in politics”. I heard that Sonia
Gandhi was unhappy about this broadcast.
Then, after President Abdul l Kalam called her to the
Raj Bhavan and told her what some of us already knew,
namely that for a long time, she had kept both her Italian
and Indian passports, which disqualified her to become
the Prime Minister of India, she nevertheless became the
Supreme leader of India behind the scenes. It is then that
Finally, I am sometimes flabbergasted at the fact that
Indians –Hindus, sorry, as most of this country’s intelligentsia is Hindu – seem to love me so much, considering the fact that in my heydays, I considerably ran
down the 850 million Hindus of this country, one billion
worldwide. I have repented today: I do profoundly believe that India needs to be able to say with pride, “Yes,
our civilization has a Hindu base to it.”
The genius of Hinduism, the very reason it has survived
so long, is that it does not stand up and fight. It changes
and adapts and modernizes and absorbs–that is the scientific and proper way of going about it. I believe that
Hinduism may actually prove to be the religion of this
millennium, because it can adapt itself to change.
Author: Sir William “Mark” Tully, OBE. , who
worked for BBC for a period of 30 years before
resigning in July 1994. He held the position of Chief
of Bureau, BBC, Delhi for 20 years. Padma Shree,
KBE, Padma Bhushan, one of the most respected
journalists in the world, writes on Indian Politics ,
remarks about the current state of affairs in India.
“A quiet mind is all you need.”
—Buddha
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
PROFILE OF A NISHKAM DHARM SEWAK
Shri Baij Nath Mehrotra (Papa ji)
Shri Baij Nath Mehrotra, popularly known as Papa ji is
ninety-five years old and lives in Brampton. In 1978, he
landed in Canada and began serving the Hindu Community of the Region of Peel.
He is now a Canadian citizen.
Papa Ji was born in 1919 in
Kanpur, in the state of Utter
Pradesh in India. In 1937, Papa
ji graduated from Lucknow
University. A year later, he got
married to Shanti Devi Ji and
was blessed with four children
– two sons and two daughters,
Ramesh, Arun, Veena and Madhuri. In 2013, a tragedy struck
him when he lost his younger
son Arun.
Papa ji served in the Indian
Army as a civilian for a period
of two years during the Second
World War. Later, he worked for
Caltex (India) Ltd. as a Promotion & Sales officer, and after
that joined the Indian Oil Company and worked as a senior
officer for twenty years.
In 1975, the first Hindu temple known as “Hindu Sabha
Mandir” was established in Brampton in a small farmhouse on Highway 10 near Derry Road. In the beginning, its regular congregation was limited to only ten
families, and there was no designated priest. After
landing in Canada, Papa Ji began to volunteer as a
“Lay Priest” in the temple, and soon the congregation
increased to approximately 100 families, who began to
attend the temple services on a regular basis.
Papa ji was never trained as a priest. However, his
religious family background along with guidance from
a devotee known as Shri Bhagirath Rishi Maharaj ji
helped him to perform all religious ceremonies in the
temple including the weddings. Soon after, Papa ji be-
came a full-time volunteer resident-priest of the temple
and extended his services within the Greater Toronto
Area, including Mississauga, Brampton, Oshawa, Hamilton, Windsor, London, as well
as in other provinces and the
USA. Whatever money Papa ji
received for performing priestly
duties, he donated to the temple
treasury. He also made personal
donations on a regular basis.
While serving the temple, Papa
ji wore many hats. Apart from
being a priest, he also rendered other services that most
members of the congregation
would shirk away from doing.
These included sweeping and
mopping the floor, cleaning the
washroom and maintaining the
general upkeep of the temple.
Many devotees in distress due
to family conflicts, illnesses and
personal problems, came to see
Papa ji for advice and comfort.
Papa performed a multitude
of duties. He was an officiating
priest, a donor, family counselor, matrimonial matchmaker, and care taker, all rolled into one.
Papa ji lived in the temple until he was 80 years of age.
At present, he lives with his son Ramesh. He spends
his day in doing prayer, pooja, and meditation. He still
visits the Hindu Sabha Temple on special occasions.
Papa ji is truly a personification of Nishkam Sewa,
which simply means selfless service. It would be
extremely difficult to find another selfless Nishkam
Dharm Sewak like Papa ji in the entire Hindu community of Ontario.
This profile was written by Ajit Adhopia after interviewing Papa ji at his residence in Brampton.
“Truth can not be suppressed and always is the ultimate victor.”
—Yajur Veda
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
MY HINDUISM
By Mahatma Gandhi
In this essay, Mahatma Gandhi, India’s ‘Father of the Nation’ talks simply and in direct terms
about why he is proud to be a Hindu. Here he explains his concept of Hinduism or ‘Sanatana
Dharma’ - why it is not an ‘exclusive’ religion and ‘the most glorious religion in the world.
I had practiced Hinduism from early childhood. My nurse
had taught me to invoke Rama when I feared evil spirits.
Later on, I had come in contact with Christians, Muslims
and others, and after making a fair study of other religions, had stuck to Hinduism
I am as firm in my faith today as in my early childhood.
I believe god would make me an instrument of saving
the religion that I love, cherish and practice. In any case,
one has to have constant practice and acquaintance with
the fundamentals of religion before being qualified for
becoming god’s instrument.
It has been whispered that by being so much with
Musalman friends I make myself unfit to know the
Hindu mind. The Hindu Mind is myself. Surely I do not
need to live amidst Hindus to know the Hindu mind
when every fibre of my being is Hindu. My Hinduism
must be a very poor thing if it cannot flourish under
influences of the most adverse. I know instinctively
what is necessary for Hinduism. As my instinct is wholly
Hindu, I know that what I am about to say will be acceptable to the vast mass of the Hindus.
My Hinduism is not sectarian. It includes all that I know
to be best in Islam, Christianity and Zoroastrianism. I
approach politics, as everything else, in a religious spirit.
Truth is my religion and ahimsa is the only way of its realization. I have rejected once and for all the doctrine of
the sword. My position is and has been clear. I am proud
of being a Hindu, but I have never gone to anybody as a
Hindu to secure Hindu-Muslim unity. My Hinduism demands no pacts. I am no politician in the accepted sense.
It is because I am sanatani (orthodox) Hindu that I claim
to be a Christian, a Buddhist and a Muslim. Some Muslim
friends also feel that I have no right to read Arabic verses
from the Koran, but such (people) do not know that
true religion transcends language and scripture. I do not
see any reason why I should not read the Kalma, why
I should not praise Allah and why I should not acclaim
Muhammad as his prophet. I believe in all the great
prophets and saints of every religion.
I shall continue to ask god to give me strength not to
be angry with my accusers, but to be prepared even to
die at their hands without wishing them ill. I claim that
Hinduism is all-inclusive and I am sure that if I live up to
my convictions, I shall have served not only Hinduism
but Islam also. There is mention of terrible punishments
in the Bhagavatam, the Manu Smriti and the Vedas. Yet
the central teaching of the Hindu religion is that mercy of
kindness is the essence of all religion.
I want you to bear in mind what Tulsidas has said:
“Good and bad, all men are the creation of God. The
man of God picks up the good and discards the bad like
the proverbial swan which is able to drink the milk and
leave behind water, when a mixture of water and milk is
placed before it.”
I am proud to belong to that Hinduism which is all-inclusive and which stands for tolerance. Aryan scholars swore
by what they called the Vedic religion and Hindustan is
otherwise known as ‘Aryavarta.’ I have no such aspiration.
The Hindustan of my conception is all-sufficing for me.
It certainly includes the Vedas, but it includes also much
more. I can detect no inconsistency in declaring that I
can, without in any way whatsoever impairing the dignity
of Hinduism, pay equal homage to the best of Islam,
Christianity, Zoroastrianism and Judaism. Such Hinduism
“We know the truth, not only by the reason, but by the heart.”
—Blaise Pascal (1623 - 1662), French mathematician and philosopher
PAGE 28 Listen to Hamara Safar Radio Program every Saturday 10am - 12 pm on FM 1650
CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
will live as long as the sun shines.
Tulsidas has summed it up in one doha (couplet): “The
root of religion is embedded in mercy, whereas egotism is
rooted in love of the body.” Tulsi says that mercy should
never be abandoned, even though the body perishes.
Hinduism is not an exclusive religion. In it there is room
for the worship of all prophets in the world. It is not a missionary religion in the ordinary sense of the term. It has no
doubt absorbed many tribes in its fold, but this absorption
has been an evolutionary, imperceptible character. Hinduism tells everyone to worship God according to his own
faith or dharma and so it lives at peace with all religions.
Though I call myself a sanatani Hindu, I am proud of the
fact that the late Imam Saheb of South Africa accompanied me to India on his return and died in the Sabarmati
ashram. His daughter and son-in-law are still at Sabarmati.
Am I to throw them overboard? My Hinduism teaches me
to respect all religions. In this lies the secret of Rama Raj.
The die is cast for me. The common factor of all religions
is non-violence. Some inculcate more of it than others; all
agree that you can never have too much of it. We must
be sure, however, that it is non-violence and not a cloak
for cowardice. Hinduism with its message of ahimsa is to
me the most glorious religion in the world -- as my wife
to me is the most beautiful woman in the world -- but
others may feel the same about their own religion.
Religion is outraged when an outrage is perpetrated in its
name. Almost all the riots in the unhappy land take place
in the name of religion, though they might have a political motive behind them. There is no room for “goondaism” in any religion worth the name, be it Islam, Hinduism or any other.
If religion dies, then India dies. Today, the Hindus and
the Muslims are clinging to the husk of religion. They
have gone mad. But I hope that all this is froth, that all
this scum has come to the surface, as happens when the
waters of two rivers meet. Everything appears muddy on
top and underneath is crystal clear and calm. The scum
goes to the sea of itself, and the rivers mingle and flow
clear and pure.
Source: www.hinduism.about.com
“Hate the sin, love the sinner.”
PONGAL FESTIVAL
OF SOUTH INDIA
Pongal is a three days solemn festival, celebrated in
South India on Sankarnti. Sankranti is a day when
the sun passes from one sign of the Zodiac to another. Pongal or Maker Sankranti marks the beginning of the sun’s northern course. Then, sun passes
into Capricorn from Sagittarius. It is an occasion of
great rejoicing and merry-making.
Pongal festival lasts three days. The first day is BhogiPongal, the Pongal of Joy. On this day people exchange visits, sweets, presents and pass the day in all
kinds of amusements. The second day is Surya-Pongal or the Pongal of the Sun. This day is dedicated
to the Sun. People get up early in the morning and
first of all have their baths, etc. The married women
then put rice to boil in milk on fire, and as soon as
it begins to simmer, they all shout together, “Pongal!
Pongal!”.The sweet thus prepared is then offered to
Sun and Ganesha. A portion of it is also given to the
cows, and then to the people themselves.
Again, visits are exchanged. On meeting each other
they ask “Has it boiled? To which they invariably
answer, “Yes, it is boiled.” That is why this festival
called Pongal. Pongal means to boil.
The third day is Mattu Pongal or the Pongal of the
Cows. On this day cows and oxen are worshipped
and circumambulated. Their horns are painted in
various colours, and garlands of leaves and flowers
are hung round their necks. On this day the cows
are allowed to graze anywhere they like, without
any restraint. Pongal also marks the change of the
season, and is primarily a harvest festival. India is
an agricultural country and cows and oxen play a
vital role in agriculture. That is why cows and oxen
are worshipped and venerated so much. Pongal also
symbolizes the sharing of things with others. The
new reaped harvest is shared with friends, relatives,
beasts and birds. They all partake in the cooked
food and sweets.
—Mahatma Gandhi
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
THE CONCEPT OF GURU-DISCIPLE
IN HINDU CULTURE
One of the most powerful concepts in Hindu culture is
that of the Guru, roughly translated as spiritual preceptor. The idea dates back to Vedic times when seers
revealed their insights and sages taught their wisdom
to a select few disciples. Spiritual truths were generally regarded esoteric, and were not meant for public
at large. Consequently, the teachings of the Guru on
various aspects of spiritual knowledge were generally
transmitted in privacy. The disciples were not supposed
to reveal it to others.
The Guru, in classic India, served yet another purpose.
He set an example to his students by himself living a life
of simplicity and service. The Guru, not only preached
values and taught knowledge, but also practiced plain
living and high thinking. Therefore, even as he gained
the respect of his students by his learning, he commanded their reverence by his actions.
In the society, gurus enjoyed a position of the highest
regard. They were received at homes of their students
with warmth and humility, and treated with every
civility and honor. Students never questioned a guru’s
word, as he was regarded as the source and storehouse
of all true knowledge.
In order to make a mantra efficacious, a guru has to
reveal it in secrecy. It is the guru who symbolically
whispers the Gayatri Mantra into the ears of the young
man when the latter is invested with the sacred thread
called Janeu or janju. This aspect of the Guru-disciple
relationship has been spread even in the context of
non-Hindu traditions, when people are introduced to
Mantras in the practice of what is called Transcendental Meditation. In many instances, the traditional guru
has lost much of his respect in urban centers, where
spiritual knowledge is being degenerated into a mere
repetition of Sanskrit lines. In villages and among naïve
and uneducated people, a pseudo-guru still practices
his profession profitably to this day.
From a different point of view, the school teacher and the
college professor have both taken on the place of gurus
after the introduction of secular education. In the system
of Hindu values, they are held in the highest regard.
The following lines from the Vedanta Sara describe
some of the characteristics of an ideal Guru.
“A true Guru is one who practices all the virtues;
who has cut off the branches and torn off the
roots of sin by his wisdom, and dispersed with
the light of reason the thick shadows in which the
sin is shrouded. Though sitting on a mountain
of sin, he confronts their attacks with a strong
heart. He behaves with dignity and independence,
has paternal feelings towards his disciples, and
treats his friends & foes alike. He regards gold
and precious stones with the same indifference as
he does pieces of iron and potsherds. His primary
concern is to enlighten the ignorant. He shines
like the sun in the midst of darkness of ignorance; he proclaims everywhere the praises of the
Lord, he rejects even in thought every sinful act,
and practices whatever he preaches. He should be
deeply learned, must have made pilgrimages to
all holy places, and should have practiced Yoga.
He must perform the rituals and know the 18
Puranas by heart....”
Source: Republished here from the INDHER Journal,
issue II-5, September/October 1980 with the consent
of the Editor Dr. V.V. Raman; Adapted and abridged
from Jacob’s Trubner’s Oriental Series
“Every job is a self portrait of the person who did it.
Autograph your work with excellence.”
—Unknown
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
GUDI PADWA:
MARATHI NEW YEAR
Gudi Padwa is an important Marathi festival celebrated
among the Hindu community of Maharashtra. This festival is also known as Gudhi Padwa and is held on the
first day of the month of Chaitra. With this festival, the
Marathi communities welcome the Hindu New Year.
Padwa is a Sanskrit word, which means first.
This festival is also celebrated in other states of India
and is known by various names. The Hindus from the
Konkan region of Goa calls this festival as Samvatsar
Padvo. It is also known by the
name of Yugadi in Karnataka
and Andhra Pradesh.
Marathi people have special
importance for this festival as it
marks the beginning of a new
year. This celebration is doubled, as it is the time to sow
and reap new crops. The agrarian community of Maharashtra
has a special significance, as
it is the end of the harvest
season and start of a new one.
The end of the Rabi season is
when people of Maharashtra
celebrate Gudi Padwa.
Hindus of Maharashtra consult the lunar calendar before
planning any auspicious events. Marathi people believe
that the Hindu calendar has sade-teen muhurats (3 and
half auspicious dates) and this festival is celebrated on
one of these auspicious dates. The other festivals celebrated on auspicious dates are Vijayadashami, Balipratipada and Akshaya Tritiya. Even Marathi matrimony
dates are fixed after consultation with the Hindu calendar and finalizing on a shubh muhurat.
Celebration of Gudi Padwa has a historical connection
also. This day marks the start of Shalivahana calendar.
According to Hindu mythology, Brahma, one of the
three important Hindu deities, created the universe after
the deluge. From this day, the concept of time started in
the universe.
This festival also has a seasonal context. On this day,
the sun changes position and moves up to the point of
crossing between the meridians and equator. Springtime
or Vasant Ritu starts from this day.
How The Marathi People
Celebrate Gudi-Padwa:
Gudi is hung on this day outside
the window or displayed in a
prominent place in the house.
Gudi is a bright green or yellow
cloth, adorned with zari, and tied
on the tip of a bamboo stick. A
mango twig, some neem leaves,
sugar crystals and red flower garlands are tied along with the gudi.
A copper pot covers the gudi by
placing it in an inverted position.
This entire arrangement is kept
at such a place in the house that
everyone can get a glimpse of
it. Mostly the gudi is kept at the
right side of the house as it symbolizes an active soul.
The people of Maharashtra believe that gudi wards off
the evil eye and brings good luck. Others believe that
this is the flag of Brahma as he created the universe on
this day. It is also a symbol of victory in wars fought in
Maharashtra.
As on any good occasion, on this day Marathi regional
delicacies are prepared. Families prepare poori and
shrikhand. Regional delicacies are also prepared during
various Marathi Matrimony functions. Houses are decorated with rangoli and people wear new clothes.
“All differences in this world are of degree, and not of kind,
because oneness is the secret of everything.”
—Swami Vivekananda
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
IN MY OPINION
UNLOCKING THE PAST:
HOW SANSKRIT RECONNECTED ME WITH MY ANCIENT
AND PROFOUND CULTURAL HERITAGE
By Aatish Taseer
I GREW UP IN INDIA, where a cultural and linguistic
break had occurred. Between my grandparents’ and
my parents’ generation there lay an impervious layer of
English education that prevented them from being able
to reach their roots. As the brilliant Sri Lankan art critic
Ananda Kentish Coomaraswamy had written, “It is hard
to realize how completely the continuity of Indian life
has been severed. A single generation of English education suffices to break the threads of tradition and to
create a nondescript and superficial being deprived of
all roots — a sort of intellectual pariah who does not
belong to the East or the West.”
The little knowledge of Sanskrit I’d gained made the
walls speak, and nothing was the same again. For me,
Sanskrit laid bare the deep tissue of language. Words
and names that had once seemed simple dissolved
into their elements. Ksitaja, which meant “born of the
earth,” could be applied equally to an insect and a
worm as well as the horizon, for they are all earth-born.
And dvija, twice born, could mean a Brahmin, for he is
born, and then born again when initiated; it could mean
a bird, who is born once when conceived and then
again from an egg; and it could also mean “tooth,” for
teeth, it was plain to see, had two lives.
What Coomaraswamy’s realization meant for me was
that the literary past of India was locked. I could go
back no further than fifty or sixty years. The work of
writers who had come before me — who had lived
and worked in the places where I am today — was
beyond reach. Their ideas of beauty, their feelings for
the natural world, their notion of what literature was
— all closed.
No ancient culture thought harder about language than
India; no culture had better means to assess it. Nothing
in old India went un-analyzed; no part of speech was
just a part of life. No word just slipped into usage and
could not be accounted for. This was the land of grammarians; and if today, in that same country, men were
without grammar, without means to assess language,
it would speak of a decay to be measured against the
standards of India’s own past.
I therefore knew nothing about the shared origins of
Indo-European languages when I first began to study
Sanskrit at Oxford. I quickly became completely absorbed in learning of this shared genesis of languages
and of its decay, to which no direct record remains.
I would marvel at how the Sanskrit vid, from where we
have vidiã, was related to the Latin videre — to see —
from where, in turn, we have such words as video and
vision; veda, too, of course. Or that kãla—time and
death — should be derived from the Sanskrit kãl — to
calculate or enumerate — which related to the Latin
kalendarium “account book,” and the English calendar.
It imparted to me the suggestive notion that at the end
of all our calculations comes death. Almost as if kãla
did not simply mean time, but had built into it the idea
of time’s passage, the counting of our days.
That decay lay behind my excitement at discovering my
linguistic and cultural roots and glimpsing an underlying wholeness, a dream of unity that we humans can
never quite let go of. In India, where recent history has
heaped confusion upon confusion, where everything
seems shoddy, haphazard and unplanned, the structure
of Sanskrit, with its exquisite perfection, is proof that
it has not always been that way. Sanskrit is like a little
molecule of the Indian genius, intact and saved in amber, for a country whose memory of it has departed.
Author: Aatish Taseer, is a British-born writer, journalist, and contributes to many publications, including Time Magazine, Prospect, Esquire and others.
Source: Hinduism Today magazine, April/May/June
2014 issue
“You must learn to endure fleeting things, they come and go!”
—Bhagavad Gita 2:14
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
JHULELAL - THE PATRON SAINT OF THE SINDHIS
By Shakun Narain Kimatrai
Many rulers from neighbouring countries were attracted
to the abundant material wealth and rich culture of
Sindh. The invaders came in hordes to kill, plunder and
loot. Initially, they returned to their countries, abducting women and leaving behind scores of dead people
in their trail. Later, these frequent invaders conquered
the land watered by the Indus, and remained to rule
with a barbaric hand.
During the 10th Century AD, Sindh came under the rule
of the Samras who were direct descendants of converts
from Hinduism to Islam. Under their rule, Hindus generally felt safe and secure. However, Thatta, a township
in Southern Sindh, had fallen in the hands of a tyrant
who called himself Mirkshah. Mirkshah threatened
the Hindus to either embrace Islam or die. The terrified people of Thatta asked their Sindhi brethren from
outside Thatta for help. However, the frightened Hindu
Sindhis of other parts, afraid for their own life, offered
no aid. The Sindhi Hindus asked Mirkshah for time.
Mirkshah was amused at the Hindus request for time,
as he wondered what could possibly be accomplished
by their idiotic request. The frustrated, frightened and
helpless Hindus, in desperation, took to prayers and
penance on the banks of the Sindhu River. They turned
to Varuna, the Water God, as their last resort. They
fasted, prayed, offered rice, fruits and coconuts, called
akho, to the Water God and implored an Incarnation to
redeem them from their miseries. It is believed that on
the 40th day, the River God spoke to them. It said that
the Incarnation of God would take birth in Nasarpur to
save them from the atrocities of Mirkshah.
Cheti Chand was the Divine child born to Devaki and
Rattanchand of Nasarpur. Upon opening the baby’s
mouth, the parents of the divine child saw the River
Sindhu flowing, and an old man with a white beard sitting on a “pala” fish, whose peculiarity is that it swims
against the tide. One astrologer called the child “Amarlal” and claimed that his memory would be immortal
as this name suggested. Once while the baby Amarlal
lay on his cradle, it started to swing of its own accord,
hence the child was also called “Jhulelal” which means
one who swings back and forth.
Mirkshah got alarmed upon hearing about the strange
occurrences connected with the divine child. He decided to do away with him, and hence sent his trusted
minister, Ahirio, to Nasarpur. Ahirio tried to poison the
child by bringing a poisoned rose near him, but the rose
flew out of Ahirio’s hand as if by providence. Suddenly,
Ahirio saw in front of his eyes an old man with a white
beard rising from the river. He saw him change into
a handsome youth on horseback, with a sword in his
hand. Thus, though Ahirio had come to kill the child, he
bowed in reverence (convinced that he had witnessed
divinity) and became a faithful disciple.
Ahirio implored Mirkshah to stop persecuting the divine
child. Mirkshah may have conceded to Ahirio’s prayer,
but he was torn between his fears and beliefs. When
Mirkshah finally confronted Jhulelal, he heard a sermon, which proclaimed that the whole of creation was
propagated by the one and only God, who Muslims call
“Allah” and Hindus “Ishwar”. The Muslim priests were
angry upon hearing about it. They believed that there
was no other God but Allah. Therefore, they set out to
arrest Jhulelal. As they moved towards Jhulelal, ferocious waves encircled Mirkshah and his companions.
Once they realized that there was no escape for them,
they cried out for forgiveness.
Jhulelal, also known as Uderolal, repeated that all creation is the Lord’s manifestation, and if He had so desired,
He would have ordained Hindus to be born as Muslims.
Mirkshah bowed and promised to treat Hindus and
Muslims alike. The persecution of the Hindus stopped. To
the grateful Hindus, Jhulelal proclaimed not to despair in
times of difficulty, as hewould again come to their aid.
During and after the partition, Sindhis forgot about this
promise. However, they were reminded again of the
Sindhi Blessed Deity Jhulelal, by beloved Dada Ram
Panjwani, a professor, deep thinker, writer, singer from
Larkana) who sang Sindhi songs, danced “Kanwar
Bhagat Chej”, and celebrated Cheti-Chand (the birthday
of Jhulelal). Dada Ram Panjwani will forever reign in the
heart of the Sindhis for reminding his Sindhi brethren in
all parts of the world of the rich cultural heritage that
they had left behind in Sindh.
Editor’s note: The author has written many books on
Hindu customs, traditions and social issues. She has
been interviewed on TV shows. She is also an ardent
social activist. This articles is being reproduced here
from her website www.dalsubzi.com with her consent.
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CANADIAN HINDU LINK | VO L U M E 7 . I S S U E 1
NEWLY DISCOVERED TOMB IN
OMAN HAS LINKS TO INDUS
VALLEY CIVILIZATION
By Faizal Haque
Archaeologists have unearthed a site near Sinaw that
could reveal India’s ancient Indus Valley civilisation’s
far reaching influence on the Omani society thousands
of years ago, according to officials of the Ministry of
Heritage and Culture. During an excavation, archaeologists have found a tomb from 2,300 years ago of a man
who was buried with sword and daggers made of iron
and steel from the Indus Valley civilisation. It has been
scientifically proven that iron and steel arms were first
made in the Indus Valley civilisation.
Sultan Bensaif Al Bakri, director of Excavations and
Archaeological Studies of the Ministry of Heritage and
Culture has said that this finding may prove the influence
of the Indian civilisation on Oman during that period.
However, he said that further studies would be carried
out on this regard.
Al Bakri has said that a 2,300 year-old underground
chamber was found during excavations 22 km south of
Sinaw. This was the burial chamber of a man in his 50’s,
buried along with his personal arms. Near his grave, two
male and female camels were also buried. They were
slaughtered after the death of the man. The walls of the
graves of these camels were erected with stones.
He said that the man was buried separately, on the right
side of the camels’ graves, with his 88cm sword in front
of him. In addition, two daggers were tied on the right
and left sides of his waist. A robe and woolen cap was
also buried along with him. According to the descriptions
provided by the archaeologists, the sword and daggers
were made of iron and steel which was first made in the
Indian civilisation from where it spread to the neighbouring civilisations, including Oman, said Al Bakri.
He said that the sword was kept in front of the man as
the handle of the sword was facing him. Its handle was
partly covered with textured ivory shaped like an eagle’s
beak. It is believed that the man was a chieftain of a
tribe, as is evident from the sword and the robe. He was
buried as his head was on a pillow and his hat was kept
near his head. He was wearing leather shoes.
The Ministry of Heritage and Culture will restore these
arms and will display these models in the proposed national museum scheduled to open at the end of this year.
This finding was made during an excavation carried out
by the Ministry of Heritage and Culture in coordination
with the ministry of transport and communications that
was working on the project of Sinaw-Mahout-Duqm road.
While digging, the Ministry of Transport and Communications found a graveyard spread across 100 sq m. This
major archaeological finding was made when the ministry excavated 35 graves that came in the way of the proposed road. Archaeologists have concluded that these
graves were of two different periods. One is of the third
century BC while the second is of the first century BC,
which included various tombs, potteries and utensils.
Source: Posted by the author on www.IndiaDivine.org
on Jun 27 2014
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Please respond to me. Thanks. Cano
K.P
Montreal
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Hindu Link magazine for a long time. We have noticed how much it has grown in terms of increased
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Sheila Joshi (Sun Life Financial)
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Acknowledgements
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