Jahnava Nitai Das

Sometimes the curses are given at one time, and effected through fate in the future. Like in the case of Karna.

The soul is eternally pure, but his consciousness becomes contaminated by contact with material nature. Contaminated consciousness is the primordial ingredient in creation. Its like getting your shirt stuck in the door of a bus. As the bus drives off, you have to run along with it. You are not in the bus, but still the bus is directing you. Through our consciousness the pure soul becomes linked with material existence. Rain water is pure, but after raining, the water contains the qualities of the earth (i.e. dirt). By filtering the water it again becomes pure. Our consciousness is similar.

There is a very ancient painting in Puri of Chaitanya meeting with western explorers (the type of traders who came to India to get spices).

Thanks for pointing it out. Now I have corrected it on the website and in the post above. [This message has been edited by jndas (edited 05-14-2002).]

That is assuming Krishna's message to Arjuna was simply to fight in ignorance. I would contend that was not His message nor His purpose in speaking Bhagavad Gita.

Just remembered the story is on this site: http://www.indiadivine.com/ramayana-vasishtha-vishvamitra2.htm Now, Tri-shanku, who was in the Iksvaku dynasty suddenly developed desires to go to the heavenly planet in this body. So he went to Vasishtha who was his guru, Vasishtha is guru for so many generations. "Please my guru, send me to the heavenly planets." Vasishtha said, "Yes I can send you to heaven. You perform some pious activities, next life you will go." Tri-shanku said, "No, not next life, this life." Vasishtha said, "You die in this life, and then in the next life you can go to heaven.No, I don't want to wait. I want to go in this body." Vasishtha asked, "Where did you get this crazy idea from?" Tri-shanku replied, "I am a very pious person. I have done so many nice things, and there is no complaint against me. Why shouldn't you send me?" Vasishtha said, "That is very good, you are a pious person, a great king, but heavenly planet cannot be attained in this body." Tri-shanku said, "But you can adjust things, you are a great rishi." Vasishtha replied, "No I can't adjust things, I can only follow the rules of God." Vasishtha said, "If you can't adjust things, then what kind of a guru are you?" Vasishtha said, "Well if you don't want to be my disciple then I will go. I'm not going to teach the Iksvaku dynasty any more." Vasishtha took his danda and walked out. Then Tri-shanku remembered that Vasishtha also had a hundred sons, and they were doing tapasya somewhere in South India, so he went to South India and met these sons. He asked them, "Please send me to heaven in this same body.What is this nonsense? We can't do this," the sons replied. "Your father also said the same thing." The sons said, "You mean our father said it could not be done and now you are coming to us?" Tri-shanku said, "Yes, because young students like to do this sort of evolutionary stuff." The sons said, "Yes, we will do some evolution, you become a chandala." So they cursed him, and suddenly his whole body turned black. Even his chadar which was golden turned black. All his golden ornaments turned into iron ornaments and his face became cruel. So when he went back to Ayodhya, people laughed at him and kicked him out of the country. Then he was wandering in the forest and one day he saw a rishi standing on one leg. That was our Kaushika, Vishvamitra, doing some other austerity now. He came to him and said, "You are so effulgent, like the Sun-god." Kaushika said, "Tell me what you want. And you seem to be a bit of a chandala, but either way you are talking like a royal family man." The king replied, "I am Tri-shanku from the Iksvaku dynasty. I have been cursed by Vasishtha's sons." As soon as he heard Vasishtha's name, he got fired up. "Why did they curse you? Who are they to curse you?" The king said, "I just asked them a small thing.What did you ask?" Vishvamitra inquired. "I asked them if I could go to heaven in this body, and then they cursed me." Vishvamitra said, "What? You want to go to heaven in this body? Where did you get this idea from?" The king replied, "One fine morning I got up, and I thought like that." Vishvamitra said, "See what happened to you, for entertaining this idea?" The king thought that Vishvamitra is cooling down, this is no good. I had better get him fired up again. The king said, "That Vasishtha said that no-one could do it." Vishvamitra said, "What was that? Repeat that again.He said, no-one can do it." Vishvamitra replied, "Who said no-one can do it? I can do it." So then Vishvamitra sent word to all the rishis saying, "I am doing a yajna, so you also come. I am going to ask the demigods to take him just like this." All the rishis came because they were scared of Vishvamitra, that he would curse them too. So they came there, they were all doing yajna and they were so scared. And then the demigods came. Indra approached Vishvamitra and asked, "Now what is the purpose of this yajna? What do you need?" Vishvamitra replied, "We want this man to go to heaven." Indra said, "So many people are coming to heaven, I have no objection.No no," Vishvamitra replied, "Like this." Indra said, "What? Like this? No, that's not possible. I can't let him in like this. I can't do it." Vishvamitra protested, "But this is a special case." Indra said, "No, special case nothing. I can't do it." Vishvamitra said, "All right, if I cannot do it by yajna then I will do it by my austerities." So he took the shruva, spoon which he was using to pour ghee, and he touched Tri-shanku and said, "All right, Tri-shanku, fly now to heaven by my power." Then Tri-shanku disappeared from the earthly planet, and he was flying, flying through space. Indra was back in his planet, and everyone was saying, "Indra, look who is coming. It's Tri-shanku.Tri-shanku?" Indra said in disbelief. Then he took his Vadra and hit him on the back and Tri-shanku came back at full speed. So Vishvamitra was sitting there peacefully and Tri-shanku was crying, "Vishvamitra, help me!" Vishvamitra said, "You are not coming back, you are going to heaven!" Vishvamitra then used some more of his power and sent him back up. And then Indra sent him back again, and Vishvamitra sent him back again, and then Indra sent him back. The third time when he was going towards heaven Tri-shanku said, "I don't want to go to heaven! I would rather go to hell! Anything is better than this. What am I doing in outer space? You send me anywhere, but please stop this!" Vishvamitra said, "No, I made a promise to you. That promise must be kept, even if you don't want. You must go to heaven!" And he sent him back. Indra said, "I don't want you," and he kicked him back. This time Tri-shanku said, "Please Vishvamitra, I don't want heaven. I realize now that it is very bad to think like that. I just want to be a king somewhere. I'll be a beggar somewhere. Stop pushing me like this." Vishvamitra said, "No. If they won't let you into heaven, I will create you a heaven. So he created a heaven. He created demigods, he created Indra, he created Airavata, he created everything by his tapovalam, and austerity was finished. So now, the planet has to be in orbit also. No more tapovalam, so how are we going to put it in orbit? Then the whole heaven started to come down to earth, because that is where it was created. Now Vishvamitra said, "O my God! Now heaven is coming down and everything will be finished! What am I going to do?" Then he lifted his hands and said, "Hari! Hari!" The Lord appeared and asked, "Vishvamitra, what is the problem? Usually you call Brahma, you never call Me. What happened to you?" Vishvamitra said, "Look, look! Do something please, it is coming down!" The Lord said, "What is it? What is falling down?" Vishvamitra replied, "It is my creation.Oh, it's your creation!" Vishnu said. "So you maintain it, I'm going.No no no! Don't go, please do something. I only created it, I can't maintain it. It's not possible for me." The Lord said, "I will put my energy into it and maintain it." So the Supreme Lord entered into that heaven. This heaven is known as Tri-shanku svarga, and it is still existing. The Lord put Tri-shanku there to please Vishvamitra. And then Vishvamitra was saved, otherwise these heavenly planets would come down and burn the earth planet and everything else would be burnt. Then Narayana said, "Don't get into this area. My zone is a very difficult zone, creating, maintaining, destroying. This is my work. You simply do tapasya, and bless people. Don't try to become Hari or there will be trouble." Vishvamitra said, "I have realized it once and for all. I will not do this any more." Then the Lord was so pleased with him for his immediate surrender that He said, "I will become your student in Treta-yuga." So in this way Ramachandra became Vishvamitra's student. [This message has been edited by jndas (edited 05-14-2002).]

This story is also found in Ramayana.

There is the story of Trishanku in the Puranas. He wanted to attain the Heavens without proper qualification. He requested his guru Vishwamitra to arrange for it, but every time Vishwamitra sent him to heaven, the devas kicked him out. Back and forth he was thrown, from earth to heaven, and back again, until finally he realized he couldn't get in. So Vishwamitra decided to make a second svarga-loka by his mystical potency, which he was able to do. But after exhausting his mystical potency, he was not able to keep the innumerable heavenly planets in orbit, and they began to fall towards the earth. At that point he surrendered to Vishnu for help.

The whole story of Arjuna again becoming conditioned by maya (i.e. confused) and needing further enlightenment is quite doubtable, for Krishna states, "Knowing this nothing further remains to be known."

I just saw this message and hadn't before realized that Swami Chidananda was going to enter samadhi soon. Swami Chidananda was a disciple of Swami Shivananda, and head of the Divine Life Society. He is 86 years old at present.

Just to make things clear, there is another user on these forums with the user name "dasanudas", which is different from this user whose name is "dasanudasa".

But no text mentions that the time stopped. On the other hand, I have seen texts stating one muhurta passed, which is a mundane measurement of time.

The codes of conduct they followed allow for many explanations as to why they did not fight instantaneously at the sound of the conchshells. The fact that they blew their conchshells itself tells us of their disciplines. There are many rituals and procedures they will go through before actually fighting. And who will be the first to fight, and when can one fight (how must the opponent be prepared), how the challenges are made, how the elders are first respected before fighting, etc. For the kshatriya the battlefield is the sacrificial fire, and they treat it as a worship, for it is their path to the heavens. In addition to this we should remember there are (according to the texts) hundreds of thousands, or perhaps millions of soldiers assembling themselves onto the battle field, in complex formations such as the Garuda-vyuha, and sarpa-vyuha. Taking into account all these circumstances, it is not unreasonable that 45 minutes can pass before actual fighting begins. [This message has been edited by jndas (edited 05-13-2002).]

Once we tested how long it would take to recite the entire Gita, so we took experienced people (who knew sanskrit), had them site together and recite the Gita in a natural pace. I forget the exact amount of time it took, but I seem to recal one and a half hours. Now in the case of Krishna and Arjuna, it is their day to day language, thus we can imagine their speaking sanskrit, and us reciting it are not quite the same. It is likely they could have easily recited the entire Gita in 45 minutes (one muhurta), and that is what is stated in some texts. If we see the system of battle, where the two sides arrange their armies in vyuhas, such as sarpa-vyuha (snake formation) and garuda-vyuha (eagle formation), the disciplines they followed become clear. It is described that from the sky, one could see the forms of an eagle and snake fighting. Those soldiers making up the claws would move forward, those soldiers making the mouth of the snake would move to "bite". From the sky it actually looked like an eagle and snake fighting. How much discipline must be involved to be able to accomplish such a feat. In view of the over all system of battle, 45 minutes prior to commencing the fighting is really insignificant.

I am surrendered to numerous saints in the line of A.C. Bhaktivedanta Swami Prabhupada and Srila Bhaktisiddhanta Saraswati Thakur. For specific spiritual guidance I follow their divine orders, for the words emanating from the lotus mouth of the guru lead one to attainment of all spiritual perfection. For more general spiritual guidance, I follow the instructions of all sadhus whom I associate with, regardless of their lineage. Sadhu-seva is the highest form of dharma. [This message has been edited by jndas (edited 05-11-2002).]

Thank you for writing with your question. According to the teachings of the ancient scripture Bhagavad Gita, the brain (and the body in general) is only a mechanical device used by the spirit soul (the actual self). It is described that just as a passenger rides in a chariot, in the same way the spirit soul is riding in this vehichle of the body. The spirit soul is constitutionally full of knowledge, but due to the material covering of the body, we are subjected to ignorance. At the time of death, the eternal spirit soul transmigrates to another body according to its state of consciousness. In the Gita Krishna says: yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah "Whatever state of being one remembers when he quits his body, that state he will attain without fail." The body has no permanent connection with our self. The connection is temporary, just as our connection with our clothese are temporary. When our shirt is old and broken, we throw it away and buy a new shirt. In a similar manner, when the body is old and no longer fit for functioning, the nature discards it and provides us with a new youthful body. Due to reactions to our activities in previous lives (karma), we either enjoy or suffer in various circumstances in the present life, while our present activities create reactions for the next lives. As one experiences these results (suffering and enjoying) we burn up our good and bad reactions. As such, in the next life, we will no longer have to suffer these same difficulties. But if one were to artificially end one's life, the reactions would carry on, as they would not have been fully exhausted in the present life. Every activity we do creates a reaction which binds us to either good or bad results. We must learn to rise above the dualities of happiness and distress and be situated beyond the bodily identification: matra-sparshas tu kaunteya shitoshna-sukha-dukha-daha agamapayino 'nityas tams titikshasva bharata "The nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, and one must learn to tolerate them without being disturbed." Factually we are not this body, we are an eternal spirit soul within the body. Due to false identification with this body, we take the sufferings of the body to be our own. The happiness and distress of the body come in cycles just as the seasons pass us by in cycles. They are not permanent. When someone identifies something as his, he develops attachment, and from that attachment he begins to experience through that object. If I own a car, I feel bad when the car gets a dent. In reality there is no connection between me and the car; I am not the car. But when the car is hit, I will say "I" was hit. I have expanded my consciousness out one level and taken on the identity of the car. If some other car is dented, I have no feeling of it and practically do not care at all. This is false identification, and the same false identification is going on with this body. We are not the body, but because we possess this body, we have identified with the external covering and have become attached to it. Now when we look in the mirror we think we are the object reflecting in the glass. It is no more us than the car we drive or the clothes we wear - they are all coverings on different layers. In the Gita Krishna raises our consciousness beyond the body to our true identity: indriyani parany ahur indriyebhyah param manah manasas tu para buddhir yo buddheh paratas tu sah evam buddheh param buddhva samstabhyatmanam atmana "The senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and the soul is even higher than the intelligence." "Thus knowing oneself to be transcendental to the material senses, mind and intelligence, one must steady the mind by deliberate spiritual intelligence." There are many levels of covering for the soul, the lowest being that of physical matter - what we refer to as the body. The body is basically made up of various senses, which transmit information through the brain to the mind situated within the heart. The mind is higher than the physical body, yet it is also an external covering of the soul. This body is unique to this life, whereas our mind is carried through every body we have inhabited over a countless span of reincarnations. Higher than the mind is the discriminating factor of the intelligence, which is a reflection of our original consciousness. Higher than the intelligence is the self - an eternal spiritual entity constitutionally situated beyond matter. Our true identity is as an eternal spirit soul, but due to our associatoin with matter from time immemorial, we have become illusioned and identify our self as either the body, mind or intelligence. The Upanishads give the following analogy: The body is like a chariot. The senses are like five horses which pull the chariot. The reigns which control the horses are like the mind. The driver who holds the reigns is like the intelligence. And the passenger who instructs the driver is the spirit soul (the actual self). If the driver (the intelligence) holds the reigns (the mind) tightly and controls the five horses (the senses), then it is possible to attain one's proper destination. But if the driver (the intelligence) lets go of the reigns (the mind) then each of the five horses (the senses) will run off in a different direction pulling the reigns (the mind) with them, causing the chariot to be broken into many pieces. If one's identification is only on the level of the body, then the imperfections of the body will limit one. If one's identification is on the level of the mind, then the body's limitations will not affect one, but the mental limitations will limit one. If one's identification is on the level of intelligence, then the mental limitations will not affect one. But if one's identification is on the level of the pure spirit soul situated beyond matter, there are no limitations. Such a state is known technically as jivan-mukta - or liberated from material existence while still living within the body. This is the goal of human life. As far as intelligence is concerned, one must learn to rely not on the mechanisms of the body (brain, etc.) but on the inherent knowledge of the soul. And even if one has difficulty in doing this, Krishnas says in the Bhagavad Gita: tesham satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te "To those who are constantly devoted to serving Me with love, I give the intelligence by which they can come to Me." If a person sincerely worships the Lord with love and devotion, then Krishna from within his heart gives him instructions so that he may ultimately come to Him without difficulty. This is spiritual intelligence. Material intelligence may depend on many external factors, but spiritual intelligence is inherent in the soul. It is simply covered like a mirror covered by dust. As we clean the mirror of the mind, the shining reflection gradually becomes visible to us. On the other hand, Krishna says: nasti buddhir ayuktasya na cayuktasya bhavana na cabhavayatah shantir ashantasya kutah sukham "One who is not connected with the Supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?" One who has linked himself with the Supreme through meditation is situated beyond the body and mind. Such a person relies on transcendental or spiritual intelligence, not on the external functioning of matter. Yours in service, Jahnava Nitai Das, Bhaktivedanta Ashram & Bhaktivedanta International Charities http://www.foodrelief.org

Madhva has never stated that the majority of the Mahabharata was interpolated. During his time there were over 50 editions of Mahabharata being followed in the devotional community. He identified impurities in these 50 editions (i.e. nondevotional teachings that were not from Vyasa), and therefore rejected all 50 editions. It had nothing to do with the majority of the text, but the subtle nondevotional interpolations hidden in the main body of the text. The changes were so hidden, that other devotional scholars were not able to identify these impurities in the text and insisted that the texts were pure. They were a lot more civil than his barage of four letter words from his prior personal attacks. Maybe he is able to tolerate me now, or at least control his profanity. Proof of the power of devotional service.

It doesn't necessarily mean there is interpolation. There are different authentic branches of the text, and there are many lost verses in manuscripts. Valmiki Ramayana was authored perhaps in the 24th divya-yuga of the present manvantara (when Valmiki was serving as Vyasa). From then till the present a lot of time has passed (we are in the 28th Divya-yuga). As far as differences in regards to the various versions of Rama's incarnation (from Puranas, from Ramayana, and from saints), Tulasidas concludes it is because of Kalpa Bheda (variance in the Lord's pastimes in different incarnations). Ramachandra appears in every Treta-yuga, thus there have been four more recent incarnations of Rama since the time of Valmiki Ramayana. Thus saints may be envisioning a different lila than what occured in Valmiki Ramayana. As far as the Uttara khanda being an interpolation, I don't agree, but that will require another thread. For now lets not diverge, we can come back to that topic later. The verses in Bhagavatam are known to be authentic due to them being commented on by various vaishnava acharya's from prior times. From a traditional angle, we accept the acharyas as having divya-drishti, and therefore capable of authenticating a scripture themselves. From a practical angle, we know those verses have existed at least from the time they were commented on. As far as Sri Vaishnava's view of Srimad Bhagavatam, I think that is more a general view of all smriti texts. But they also hold Divya Prabandham as superior (or at least equal) to the Vedas, so the tradition is not much different (to Gaudiya vaishnava's holding Srimad Bhagavatam as the topmost). [This message has been edited by jndas (edited 05-10-2002).]

From Hinduism Today January/February/March, 2002 A devotee shares his experience and the blessings he found at the eight famed temples BY DR. J. J. GORDON, SWITZERLAND In December of 1997 I found my-self in Mihintale, seven miles from Anuradhapura, a site of immense importance to Sri Lankan Buddhism. Wandering near the principle Dagoba, I saw a simple hand-painted sign, pointing down hill behind the main site, which said "Lord Ganesha Grotto." Despite the fact that I had, until then, considered myself a militant atheist for years, I had always had a fascination with this God whose loveable elephant's head was perched improbably upon a corpulent human body. When I entered the grotto, upon sight of the icon, I became, for a brief moment, both fully conscious and completely unconscious. It was like being struck by lightning, only completely positive. I do not know how long I spent in that grotto; I only know that I grinningly stumbled my way back up the path and tried to explain what I had experienced to my wife. I had found my chosen Deity. I resolved that, upon my return to Europe, I would pursue every piece of information I could about Ganesha and bring Him more meaningfully into my life. The first major publication I obtained was Satguru Sivaya Subramuniyaswami's Loving Ganesha. I read and re-read this seminal, priceless book countless times. I further developed a considerable library of "Ganapati-alia" and studied many of the major scriptures of Hinduism. I immersed myself not only in the God who revealed Himself to me in that mountain cave in central Sri Lanka, but extended my study to take in Hinduism in general. It soon became obvious that reading alone was not going to enhance an increasingly spiritual approach to life. All the major Ganesha literature spoke of the Ashtavinayaka Yatra, the holiest Ganesha pilgrimage in all of Hinduism. I fully resolved to undertake this pilgrimage. Ashtavinayaka Yatra is Sanskrit for "Eight Vinayaka (i.e., Ganesha) Pilgrimage." It consists of visiting eight temples surrounding Pune, in western India not far from Mumbai. Even with a car, it requires two or three days of gruelling travel over about 1,000 kilometers to reach the eight villages of Morgaon, Siddhatek, Theur, Lenyadri, Ozar, Ranjangoan, Mahad and Pali. All of the icons at these temples-except one-is a swayambhu or "self-emanating" murti. That is to say that these murtis were all discovered naturally in the form of Ganesha and were not the product of a sculptor's work. It is a difficult pilgrimage but, beyond the normal hazards of the local traffic, absent of the dangers of high Himalayan ventures. In December, 2000, my wife and I set off on this pilgrimage at 7:00 am from Pune. This Maharashtran city is centrally located to all the eight temples, and is one of the launching points for the pilgrimage. As with the famed six-temple pilgrimage for Lord Murugan in South India, there is a traditional order, though few follow it, as it means backtracking. We did as most pilgrims do and after three hours of rough roads arrived at Sri Oreshwar in the town of Morgaon, which is the first temple of the traditional order. It is considered the holiest and most awakened of the Ashtavinayaka temples. The swayambhu murti is lovely, in a sitting posture, facing east with a trunk turning left. Diamonds have been embedded in its eyes and navel. As with all the Deities of this pilgrimage, it is covered in a thick coating of sandalwood paste which is re-applied several times a day. This builds up over time and then cracks open every century or so-reportedly last in 1788 and 1872-revealing the much smaller, perfectly formed swayambhu murti underneath. The anointing with sandalwood paste then starts all over again. I offered prayers to Lord Ganesha, circumambulated the sanctum and broke a coconut, the traditional offering. By comparison to South Indian temples, all those we encountered on the pilgrimage were relatively modest, and this one was vaguely reminiscent of Mogul architecture. Several more hours on country roads brought us to the banks of the Bhima River, whence we were to board a boat to the opposite shore to reach the village of Siddhatek and the Sri Siddhivinayaka Temple, second in the customary order. You can drive all the way to the temple, but the boat trip is a time-saving, if harrowing, shortcut. The boat was filled with people, animals and motorbikes. If we had been any lower in the water, well, we would have been in the water. But this was business-as-usual and the competent oarsman rowed us across safely. The small temple is a short walk up a hill. The Ganesha here has His trunk turned to the right, a feature calling for extra care in worship, and as such, this is the one Ashtavinayaka temple where individuals cannot perform their own pujas. Circumambulation was possible, but I wasn't prepared for a three-mile walk barefoot around the hill. Blessed by Sri Siddhivinayaka, our trip back across the river was uneventful, even though our boat was even more packed. Our third stop—and the last of this first day—was the closest of the Ashtavinayakas to Pune, Sri Chintamani at Theur, the fifth temple. Ganesha here is heart-shaped, and decorated with diamonds in His eyes and navel. Chintamani means "Jewel of Consciousness," and worship of Him is said to free one from all worries and calamities. Indeed, one night, not long thereafter, my wife Monica muttered in her sleep, "Chintamani is the pilot." When she awoke I asked her what she had been dreaming. She couldn't remember, but it seemed so appropriate that this beautiful representation of Sri Ganesha, the remover of obstacles and worries, should be the pilot of one's destiny. "Chintamani is the pilot" became the catch-phrase of our journey thereafter. Following a night in Pune, our first stop the next day was the Sri Mahaganapati Temple in Ranjangaon, the eighth temple. Like most of the temples on the Ashtavinayaka pilgrimage, the present external structure of this temple dates from the heyday of the Peshwa rulers—in the late 18th century—although stone pillars of the older temple which are visible in the compound show that there was a place of worship here at least as early as the 9th or 10th centuries. One of the unifying—and most intriguing— characteristics of all the Ashtavinayaka temples is the fact that no one has a clue how long they've been there. The entrance to this shrine is especially large and the swayambhu murti is most attractive, although local legend maintains that the real icon, consisting of ten trunks and twenty hands, was moved to the cellar at some time in the past due to fear of Muslim invasion. Sri Vighneshwar Temple at Ozar, the seventh, is 85 kilometers north of Pune. The present temple dates from 1785, and was renovated in 1967. The Deity has emeralds embedded in its eyes and diamonds on its forehead and navel. This is the only Ashtavinayaka temple to possess a golden dome and pinnacle. Our arrival was particularly auspicious. We entered the sanctum just as worship was in progress; tiny finch-like birds flitted in and out between the sanctum and the outer chamber where the devotees had gathered. It was utter magic and I was completely lost in the moment. The village of Ozar, a small square just outside the entrance to the temple, was, to my mind, the finest of all the village-based Ashtavinayaka temples—a serene and welcoming place, at least when we were there. Then came the second day's final port of call—the remarkable cave temple at Lenyadri, Sri Girijatmaj, the sixth temple. To reach this, one must climb 307 sheer steps along the cliff face to gain entrance to the temple, one of 18 formerly Buddhist caves carved deep into the high mountainside. The temple here is exceptional—one large hall carved out of stone leads directly to the sanctum. The swayambhu murti here, like at Siddhatek, is attached directly to the cave wall. To get to the eighth Ashtavinayaka temple, Sri Varadvinayaka at Mahad, we had to cross back over the low mountain range that divides the Maharashtrian coast from the inland plain on the third and final pilgrimage day. Sri Varadvinayaka at Mahad, the fourth temple, is the most controversial of the Ashtavinayaka temples for the simple fact that, a few years ago, the trustees decided that the ancient swayambhu murti was too worn to continue using, so they consecrated a carved icon in its place. Some devotees filed a suit against the trustees and, until a court decision is reached, the original Deity sits in front of the sanctum, next to the offering box. I dutifully worshiped both Deities, circumambulated the temple and proceeded to the last of the Ashtavinayaka temples. Sri Ballaleswar Temple at Pali, the third, is one of the most distant from Pune. It's the only one of the Ashtavinayaka Temples to be named after the devotee who discovered the swayambhu murti. Some time in antiquity a young boy ("Ballal") at this site became a devout Ganesha devotee. The swayambhu murti at Pali is one of the most characterful—long and "melting" at the shoulders, it wears a crown not unlike a cap and resides in a tall, stone hall with eight stone pillars. It is said that if you make 21 circumambulations of this temple your problems will be solved and your desires fulfilled. As we left the site, it struck me that it was over. We had completed my dream and performed the sacred Ashtavinayaka Yatra. I was consumed with a mixture of elation and sadness and deeply overcome. I wanted to start the whole process over again, but I realized that it was the internalization of my experiences that mattered now. All blessings to Vinayaka for allowing me a safe pilgrimage—and the same to those this article might inspire to do likewise! Our Lord Ganapati as Chintamani is, indeed, the pilot of our lives. J. J. Gordon, born in 1962, is a Swiss-British citizen with a Doctorate of Music (London), a Ph.D. (Wales), is Professor of English at Schiller University in Leysin, Switzerland. He was offered this position, his first professorship, four months after completing the yatra. He is also a journalist, composer, broadcaster and actor. Contact: Prof. J. J. Gordon, Schiller University, American College of Switzerland, CH-1854, Leysin, Switzerland.

From Hinduism Today January/February/March, 2002 Slovakia's Christians Scuttle School Yoga Catholic clergy say it is not just physical exercise; it's Hindu religion in disguise Things were going well for Swami Maheshwarananda's yoga program back in January, 2000. For 25 years his "Yoga in Daily Life" system had been successfully implemented throughout Slovakia in spas and training programs for top sportsmen. Soon, it seemed, it would be formally introduced into Slovakia's school system—a remarkable achievement. Developed by a team of specialists, including pedagogists, psychologists and medical doctors, a carefully designed hatha yoga (physical yoga) teaching procedure, suitable for the school system and based on Swami's "Yoga in Daily Life," was taught to more than 500 school teachers. On May 29, 2001, thirty of those teachers, having successfully finished the special training, received their diplomas right from the hands of the Minister of Education of the Slovak Republic, Milan Ftacnik, a staunch supporter of the program. They were ready and inspired to teach yoga in their schools to children. Everything was set. Then it all fell through. Unlike in the United States, where rigid separation of church and state tends to minimize any religious influence in the schools, Catholic and Protestant churches of Slovakia have a considerable impact on education. When yoga, which is a part of Hinduism, looked like it was going to enter the Slovakian school system disguised as an innocuous system of physical exercises, clergy denounced it as a threat to Christianity. "Yoga is not [merely] gymnastics," said Bishop Ivan Osusky of the Evangelical Church of Augsburg Confession, Slovakia's largest Protestant denomination. "It leads to individualism, which further leads to belief in reincarnation. It is an onslaught of Hinduism." A letter from Slovakia's bishops likened the Catholic Church's opposition to yoga in schools to "protecting the home from a stranger who enters, doesn't introduce himself, touches your children and wants to take them away." Ftacnik, who belongs to no organized religion responded, "Yoga has existed here for decades and we have not become a Hindu country. Catholics, Baptists, Hindus or Muslims can practice yoga." In Parliament, according to a report by Brian Whitmore in The Boston Globe, the Christian Democratic Movement compared yoga to the Communist Party's assault on Christianity, and threatened to withdraw its support for the ruling coalition government should the plan go forward. To placate the opposition, Ftacnik proposed making yoga classes optional. Religious leaders balked. "We are a country deeply marked by communism ... and have a spiritual vacuum now," Osusky said. "There are risks associated with foreign influences. Thank God we are not America. Too much tolerance is harmful." "They don't understand what yoga is or what the program is about," said Michalko, one of Swami's teachers, without refuting their basic point, the Hindu basis of yoga. "The Church does not want to give parents or children a choice. We have fundamentalist Catholics in Slovakia." For now, Swami's yoga system, which was initially considered by the government as a method of addressing a growing number of back problems among Slovakian school children, has been stopped. The clergy of Slovakia are standing strong for their theology and letting parishioners know that, to be good Christians, they should not dabble in yoga, which has deep roots in Hinduism.

Don't mind me. I just take exception when people who have little academic sanskrit knowledge pass off absurd statements like "the majority of the mahabharata is an interpolation..." And based on what? On a website they visited.

From Hinduism Today January/February/March, 2002 Lord Murugan's Seaside Shrine Devotees flock to Tiruchendur for the peace that abides when desire subsides -- By Sivakamasundari Shanmugasundaram Kumar and his wife Sitara have just finished Tamil Nadu's famous "Six Murugan Temple Pilgrimage." They are physically exhausted, but their spirits soar. Years ago, they told Hinduism Today, their parents made this same sacred journey, as their grandparents and great grandparents did before them. Thousands upon thousands of Hindus have embarked upon this South Indian odyssey, on the same circuitous route followed by Kumar and Sitara. Starting from the 30,000-year-old Tiruparankundram temple near Madurai, they proceeded to the Murugan temples of Tiruchendur, Palani, Swamimalai, Tirutani and Palamutirsolai—in that order and without a break in continuity. No one completing this divine excursion would ever forget it, nor would they deny that great blessings were received. Of the many Murugan temples throughout Tamil Nadu, these six are by far the most famous. Lord Murugan, "the beautiful one," known as Lord Karttikeya in North India, is the first son of Lord Siva. The second temple on the itinerary is Tiruchendur, a renowned pilgrimage destination in its own right. It is located in a charming town bearing the same name not far from Tirunelveli, easily located on a Tamil Nadu road map. Perched on a gentle slope by the seashore, this massive Murugan temple is uniquely captivating. Its main sanctum is actually nestled inside a cave. In the back of the cave, behind the sanctum and accessed through a narrow tunnel are five Siva Lingams, or rounded sacred stones. It is believed that Lord Murugan Himself offers prayers to these Lingams, even today, through a small hole in the top of the tunnel. Devotees assert that the hole is so sacred that though it is open to the sky, rain never drips through it into the tunnel. The main Deity here is Murugan in the form of Balasubramaniyam. Bala means "child." Subramaniya means "very pious." The granite statue of Balasubramaniyam is a pious young ascetic holding flowers for worship in one hand and a rosary of sacred rudraksha beads in the other, utterly absorbed in adoration of Lord Siva. Years ago, as legend has it, the sacred sculpture of Balasubramaniyam was stolen by Dutch invaders. But as they set sail with their booty, they were caught in a ferocious hurricane and threw the Deity overboard, either to lighten their load or out of fear they might have been cursed by their evil deeds. Soon thereafter, Lord Subramaniya appeared to the worried Tiruchendur temple priest in a dream and precisely described the spot in the sea where the icon could be retrieved. Following the instructions, devotees recovered the Deity and returned it to the temple. In another major shrine at Tiruchendur, another form of Lord Murugan, called Shanmuganatha, is worshiped. This elegant icon is not only sacred, it is a masterpiece of art featuring Lord Murugan with six faces and twelve arms. In tribute to this particular form of the Lord, vibhuthi, or sacred holy ash, is distributed here on leaves with twelve veins depicting the Lord's twelve hands. The use of sandalwood is also quite famous at Tiruchendur. The temple spends about $150,000 per year on the purchase of this aromatic, yellowish heartwood. While sandalwood is a primary sacrament used abundantly in Hindu worship, doubtless no other temple in India buys as much of it as Tiruchendur does. Right on the temple premises, it is ground into paste on rough granite stones according to ancient tradition and offered to devotees as both wet and dry powder. At Tiruchendur devotees lavishly smear the cooling, aromatic sandalpaste on their face, arms and body. Devotees throng to this temple every day, and come in droves for special festivals, especially Skanda Shasthi and Vaikasi Visakam. The temple is open from five in the morning until 10:30 at night during most of the year, with services almost always available. During the winter, worship begins at 3:00 am. The friendly temple elephant, Shanti, abides in front of the temple as a majestic, living landmark to welcome devotees with her upraised trunk. At Murugan's Tiruchendur abode, great miracles are said to occur in abundance. Devotees claim that the dumb are made to talk, the deaf are made to hear and acute paralysis is cured. For one and all, this ocean-side temple of magic radiates the peace that remains after all desires have been fulfilled.

Just saw this elsewhere and thought it was relevant: Srila Sridhar Maharaja (Gaudiya Math) in Sri Guru and His Grace: “We accept the mantra only to help the nama-bhajan, the worship of the holy name. Otherwise it may not be necessary at all. It has been judged in such a way. The name alone can do everything for a person. It is full and complete. The (gayatri) mantra helps us to do away with the aparadhas, offenses, and the abhasa, or hazy conception. The (gayatri) mantra comes to help us only so far.”

There are interpolations in many texts, but most of these are minor things (a few verses here and there). The idea that the majority of the Mahabharata is an interpolation is nonsense. It is the modern indologists view that every single Vedic text is nothing but interpolation after interpolation. We prefer to accept the divine origin of Vedic knowledge. We understand interpolation has occured over time, but the fundamental text has remained the same. As far as texts like Srimad Bhagavatam, we know the absolute authenticity of it from the commentaries of the acharyas (i.e. by writing a commentary to a verse, they are authenticating it). [This message has been edited by jndas (edited 05-10-2002).]

The story of the maya-sita is found in several Puranas (no sources on hand at the moment, but just from memory). I would be interested to see whether someone of the devotional status as Vedanta Deshika had quoted from it, as that would give some credibility to it among other vaishnava schools. As far as Madhva, it is well known that he rejected all Ramayana's of his time, which would have included Kambar's (which certainly would have been well known throughout South). Madhva was of the view that only mula-ramayana (which some, such as Gaudiya's, identify as Valmiki Ramayana) is authentic. What is the background of Kambar? I am aware he was born in a family of Narasimha devotees, but personally what was his own "line". Has he composed books on other deities, such as Shiva, etc.? [This message has been edited by jndas (edited 05-10-2002).]