Guest guest Posted October 18, 2004 Report Share Posted October 18, 2004 Attached is a draft doc. to explain 20 slides. I will send the slides (Arnett can add his own from his India Unveiled). Please feel free to suggest corrections and edit as deemed appropriate. I am not sure if the issues discussed in K1 to K12 texts are covered. I am thankful to Bharat Gupt, Dahya bhai Patel, Vishal Agarwal and Karthik Venkat for their great suggestions which I have incorporated in the attached draft. Dhanyavaadah. Kalyanaraman Contribution of hindu civilization (Hindu-Jaina-Buddha-Khalsapanth continuum) to world culture Note: I suppose these thoughts can be conveyed through a power-point presentation using 20 slides. Introduction Any culture should be understood in terms of the idiom and metaphors evolved over generations by that culture. Same is true of hindu civilization which has evolved since about 8500 years Before Present in an astonishing continuum, indigenously evolved. (There is evidence of a burial of a woman at Nausharo, 300 kms. north of Rann of Kutch, wearing s'ankha â€" turbinella pyrum â€" ornaments including a cut, wide s'ankha bangle made of conch-shell, attesting to a continuing 8500 year old maritime s'ankha industry which survives even today in Tiruchendur, Bharat, that is India with an annual turnover of over Rs. 50 crores). This evidences ties-in with the rediscovery of Vedic River Sarasvati of Saptasindhu region and pancajana_h (five peoples). I suggest that every presentation on hindu civilization should include the following civilization markers or metaphors: lighting a lamp, prayers with flowers, distribution of vibhuti and sindhur, bhajan/kirtan, puja vidhanam (demonstration of the performance of a puja and the significance assoiated with each step of a_camanam, arghyam, pa_dyam and a_ra_dhana). See the appended note by Shri Dahyabhai Patel on his experiences in conveying thoughts about hindu dharma and hindu civilization to children in the diaspora. Objective of education about hindu civilization and heritage The objective is to inculcate swaabhimaan, pride in being hindu and being part of the legacy of a great civilization, the world's legacy, represented by over 1 billion people (almost a sixth of the world population). This will be achieved through a presentation of a truthful and balanced account of the heritage of hindu civilization and that unique contribution to the world, the value called hindu dharma or sana_tana dharma (eternal order that sustains). This value-based education is what saved the nation from the onslaughts of invaders, marauders and conquerors. This comes from a tradition, a parampara_ which also says: ma_tr. devo bhava, pitr. devo bhava, a_ca_rya devo bhava atithi devo bhava: may mother be divinity, may father be divinity, may a_ca_rya be divinity, may the guest be divinity. Satyam jna_nam anantam brahma: brahma is the knowledge, truth and infinity. There is the s'a_nti pa_t.ha at the beginning and end of the Brahmaananda valli of Taittiriya Upanis.ad: Om sahana_ vavatu sahanau bhunaktu saha vi_ryam karava_vahai tejasvi na_vadhi_ tamastu ma_ vidvis.a_vahai om s'a_ntih s'a_ntih s'a_ntih: May we both be protected, may us both enjoy the fruits of study, may we both exert together to find the meaning of education, may our studies be fruitful, may we not quarrel with each other, Om peace, peace, peace. What are the issues facing the educationists of today? The first point we should remember is that we are dealing with a very young nation, with crores of children in the country. We should not meddle with their process of development by temporary expedience of politicking to win some headlines and punch-lines on TV talk-shows. We are a young nation because about 35% of the population is below 15 years of age, 54% below 25 years and 70% below 35 years. We have a long way to go in making all the people of the nation literate (64.8% literacy in 2001 as against 52.2% in 1991 â€" an impressive increase of 12.6% in the last 10 years. We should note that it was only 18.3% in 1951 immediately after Independence). This magnificent achievement is a tribute to the educationists of Bharat. For a young nation, education should continue to the top priority. The second point is that Government alone cannot produce a literate, educated nation. This should become the responsibility and primary task of the entire society, in all walks of life. Because, education does not take place only in schools, it occurs in places of work. It occurs by continuous training on work. It occurs by transferring skills from master to student, be the work that of a carpenter, a mason, a builder, an architect, an engineer, a water specialist, a road-builder, a doctor, a farmer, a mechanic, an automobile engineer or other experts and specialists. The third point is that education also occurs through the power of the media, the television, in particular. Today, it is a common scene to find grandmothers and mothers and children getting hooked on, almost addicted to soap-opera serials on TV channels. In previous years, we had the tradition of harikathas, burrakathas, dramatic troupes, dance-dramas, folk artistes and performers going from village to village conveying the messages from our bharatiya history, by conveying the stories from Ramayana, Mahabharata, Bhagavatam and Puranas. The temples used to be places where people gathered together to listen to elders about dharma and right conduct in regulating societal issues. We seem to be rapidly losing this great tradition. Now, let us try to understand why these issues have gained urgency. Principally because of the new ideologies which are sought be used as a justification for changing textbooks in schools. It is being suggested that books written by Leftists and Marxist ideologues are the only true representation of reality which must be taught to the children. Our ancestors have gone through the trauma of invasions by intolerant rulers and colonial regimes which looted the wealth of the nation. We should learn the lessons from the experiences of our elders and prevent the type of holocausts which ravaged our sacred land. Ours is a land revered as a pun.yabhumi and everyone adores the tirthasthanas ranging from Himalayas to Hindumahasagara. We are all children of this Himalay Parivaar and Hindumaha sagar parivaar. In fact, we have the opportunity to create a Himalay Parivar and Hindumahasagar Community as the Indian Ocean and Himalayan Community, to counterbalance the European Community. Education should not create a hateful set of students. Education should create a vibrant, confident professional, technically competent and spiritually endowed community, ready to go, ready to contribute to achieving a One world order. We come from a tradition which calls for thoughts to come from all sides: aano bhadra_h kratavo yantu vis'vatah. Let us not demean ourselves by blinding ourselves with blinkered or narrow vision. Let our vision expand into vasudaiva kut.umbakam, the world as a web, as a ni_d.am, a web of interlinked communities living in harmony and enjoying the fruits of human labour, with human dignity, ecological balance and spiritual oneness linking the aatman with the paramaatman. Traditional bharatiya education imparted not merely information and skill set, but also a code of ethics and moral and spiritual values for the benefit of the society and the nation. Education meant knowledge which resulted in production of abundance, annam bahukurvi_tha, prosperity and excellence for the benefit of the ra_s.t.ra. A guru who imparted such knowledge was an asset to the society and the nation. This is the reason why food, knowledge and medicine used to be given free in our nation and the distribution was need-based. It was given free because vidya_ was free and should be accessible to all. Our society did not know hunger and whatever was produced was shared with all through anna da_nam in the mandirams. Our contributions are not mere products of individual skill and excellence, they are contributions made to building the nation and contributions to society. Our educationists have a great responsibility resting on their shoulders. This responsibility includes the teaching of Indian heritage and culture and integrating this culture as a spiritual quest to arrive at a full understanding of the paramaatman. Indian education system should march with the modern times and absorb the rapidly evolving technologies. We have proved that our technologists and scientists are second to none in the world in terms of competence and commitment. Every one of the bharatiya experts is respected as a true professional. The millions of Indians who are working with many multi-national corporations and in many countries of the world have earned laurels for themselves and made our country feel proud of their contributions to world heritage. Let us produce about 10 textbooks for each class for each subject. Let the students and teachers choose the teaching material which appeals to them. Let us not depend upon only government-authorized textbooks. This should become a national mission to be undertaken voluntarily by our educationists. Let us NOT do anything which will diminish this great paramparaa, this noble tradition which can become a beacon of hope for the future of the entire world community. Above all these, there is one primordial value to be cherished by educationists. Education should impart dharma, a unique contribution of Bharat to world order. Dharmo raks.ati raks.itah Dharma protects those who protect dharma. This protection of dharma will be the greatest contribution that educationists will make to national security. Bharat is a nation which has produced eminent thinkers of the world who have contributed not only to Bharatiya civilization but also to world civilization. How many remember Aryabhat.a and Bhaskara as among the greatest astronomers and mathematicians the world has ever known? How many know about Kapila as the great rationalist and materialist concerned about objective, verifiable, falsifiable researches on phenomena? How many are aware the shad. dars'anas as a methodological framework for inquiry into problems of existence and for unraveling any research problem? How many know that the Delhi Iron Pillar is a marvel, an eighth wonder of the world in metallurgy, a pillar which has not rusted despite a millennium of exposure to the ravages of time? How many know that about 70% of the materia media in British Pharmacopeia included herbal medicines mentioned in the ayurvedic texts of Bharat? How many know that Vedavyaasa was sitting on the banks of River Sarasvati and observing the celestial events as if they were the celestial clock monitoring terrestrial events of about 3000 years Before Common Era? We conducted an international symposium in Bangalore, on this subject using planetarium software, which was presided over by Dr. Raja Ramanna, our nuclear scientist. This makes Mahabharata the sheet-anchor of modern Bharatiya Itihaasa. How many realize that a true history of our heritage is being written by our scientists, that submergenc of Dwaraka mentioned in Mahabharata has been substantiated by seismologista and ocean technologists, that River Sarasvati has been discovered by multi-disciplinary scientific techniques including use of satellite images from IRS 1-c satellites of Indian Space Research Organization. How many aware that River Sarasvati will flow again in our lifetime giving new life to 20 crore people and become an impetus to create a National Water Grid to bring Brahmaputra to Kanyakumari? Eight volume encyclopedic work on Sarasvati has been published which will, hopefully, be read by every educationist. This rediscovery of Vedic river Sarasvati demolishes the claims of Aryan invasion to be an indological myth. This Grid alone has the potential to take Bharat to a developed nation status by 2020, by doubling agricultural production and by empowering the villages for grama swarajyam. How many know that the first stone dam built in the world was by Karikaala chola, a kallanai, a Grand anicut whih is standing even today after 1000 years as a testament to the engineering skill of the Bharatiya. We come from a tradition of Gangaikonda Chola who conquered upto Ganga region but did not ask for tribute of gold or land but asked for Ganga waters and brought them in golden vessels to be mixed the waters of the pushkarini in front of the Br.hadi_s'vara mandiram and named it Chola Ganga. The skills of our sculptors who built the Rames'varam Mandapam or the caves of Ellora and Ajanta are monuments of unparalleled architectural excellence in the annals of and the story of world civilization. The list can go on. History in Bharat has always been an enterprise of knowledge. Aryabhatiya was completed in 499 Common Era and included discussion of diurnal motion of the earth. Brahmagupta's Sanskrit treatise on astronomy had been first translated into Arabic in the 8th century by Muhammad ibn Ibrahim al-Fazari. It was again translated by Alberuni three hundred years later in the 11th century. Several works on medicine, science and philosophy from Bharat had Arabic rendering by the 9th century. Through the Arabs the decimal system and numerals invented in Bharat reached Europe. India had long democratic traditions as evidenced by the inscription found at Uttaramerur of Chola kingdom, dated to 9th century Common Era, prescribing elections and qualifications for candidates to manage local community affairs of maintaining irrigation and temple tanks, roads and gardens and other civic amenities. Rabindra Nath Tagore wrote a monograph titled A Vision of India' History. In a climactic passage, he observed: "The India of to-day has roused herself once more to search out her truth, her harmony, her oneness, not only among her own constituent elements, but with the great world. The current of her life, which had been dammed up in stagnation has found some breach in the wall and can feel the pulse of the tidal waves of humanity outside. We shall learn that we can reach the great world of man, not through the effacement, but through the expansion of our own individuality. We shall know for certain that, just as it is futile mendicancy to covet the wealth of others in place of our own, so also to keep ourselves segregated and starved by refusing the gift which is the common heritage of man because it is brought to us by a foreign messenger, only makes for utter destitution." It is time for Bharatiyas to write their own history and remove the distortions introduced by colonial masters. It is in conveying such historical truths and a spirit of inquiry among the students that the objective of education will be realized. The objective of education is to prepare future citizens of the nation. Education should provide for a flowering of human personality realizing the full potential of every child and preparing every child as a future citizen of the country, proud of bharatiya heritage and confident in contributing to the development of the nation and in participating in activities for national resurgence. Such purposeful education should be the focus of every educationist and every policy-maker involved in formulating education policies. Key characteristics and world-view vasudhaiva kutumbakam, world as family; yatra vis'vam bhavati eka ni_d.am (where the world becomes one web). Hindu civilization is unique in expounding concepts which have universal relevance and are relevant today to promote world peace and harmony (sarve bhavantu sukhinah, 'let all beings be happy'): sarve bhavantu sukhinah sarve santu niraamayaah Sarve bhadraani pashyantu Maakaschit duhkha bhaag bhavet May all be happy! (sukhinah) May all be free from disabilities! (niraamayaah) May all look (pashyantu) to the good of others! May none suffer from sorrow! (duhkha) The concepts which propound the hindu world-view are: Satyam (Truth, free inquiry) Dharma (Order that sustains; dharma is NOT religion. Dharma is a R.gvedic concept.) Rita (Cosmic rhythm) Vrata (Human responsibility) Rinam [bedrock for establishing human responsibility: Debt owed by society to pitr. (ancestors), rishi (seers), deva (divine forces)] tribhir r.n.ava_ ja_yate/ brahmacharyen.a rishibhyah, yagjnena devebhyah, prajayya pitrubhyah// (Vide: Taittriya Samhita 6.3.10.5, Satapatha BraahmaNa 1.7.2.1-6, Baudayana Dharma Sutra 2.9.16.7, Purva Mimamsa Darsana 6.2.11, Sabara Baashya 1.7.2.3) The three debts are: 1. Rishi Rinam: Debt due to Rishis. This can be discharged by Brahmacharyam and acquiring knowledge systems (The discharge of this debt encourages a spirit of inquiry into truth, satyam). 2. Deva Rinam: Debt due to the Celestials: This can be discharged by performing one or more of the Yajna. 3. Pitr. Rinam: Debt due to ancestors: This can be discharged by begetting children, after duly getting initiated into grihastaashrama (as Householder). This logically leads to the organization of society into aashrama or stages of life: Brahmacharya: This is the first stage of life to learn about four purusharthas, four goals of life: dharma, artha, kaama and moksha (sustaining order, prosperity, enjoyment and salvation). Focus: knowledge systems. S'ikshaavalli of Taittiriya Upanishad says: satyam vada dharmam cara swa_dhyaya_n ma_ pramadah a_ca_rya_ya priyam dhanam a_hr.tya: Speak the truth, walk the path of dharma, never swerve from the path towards true learning and progress, give unto the teacher what is pleasing to him. The knowledge systems (s'a_stra) can be grouped into two types namely: a. The Vedas which are moola pramana (self-authentic). b. Other texts: su_tra, smruthi, purana and Ithihasa. Gr.hasta: The next stage of family life. Focus: discharge of human responsibility, vrata. Vaanaprastha: The next of withdrawal into contemplation. Focus: meditation, yoga. Contributions of: Yoga, Ayurveda, Zero as position value in Mathematics Sanyasa: The last stage of emancipation through renunciation of worldly duties and following the path of spiritual enlightenment. Focus: introspection, consciousness and cosmos. Vyragya and Ahimsa are two exclusive commitments for sanyasa and sanyasa is the exclusive commitment for Moksha. An extension of this concept of aashrama is varn.aashrama: organization of society for managing social responsibilities: bra_hman.a, ks.atriya, vais'ya, s'u_dra (thinkers, warriors, merchants and agricuturists-workers). Janma: This division is based on the family in which the individual is born. There is no gradation of superior or inferior in the birth. Guna: This division is based on the character or disposition of the individual. For this the guna is classified into four corresponding to the four varna. One' swabha_va (innate proclivities) and family traditions regulate choice (varna), hence the choice of varn.a. Varn.a is NOT a status based on birth. Nor is there any gradition or ranking in varn.a or ja_ti in the hindu tradition. This interpretation is exemplified by the absence of religious wars and central heirarchy; capacity for internal reform, ongoing reforms to eliminate untouchability and equality among hindu jaati. Ja_ti is an extension of the responsibilities enjoined on members of extended families and extended kinship groups with particular reference to the performance of samska_ra, traditions related to stages of life and homage to ancestors in the course of discharge of the three rina-s (debts). Samska_ra relate to birth of a child, puberty, marriage, child-bearing, cremation, s'ra_ddha (remembrance of ancestors). Ti_rthastha_na are an extension of this samska_ra paying homage to the rishi-s and elders who have handed down the legacy of a civilization and bharatiya ethos and traditions and a prayer to mother nature, mother earth for endowing the earth with the riches of water, rivers, trees and mountains (ecosystem) to sustain and nurture all living things. Ti_rthastha_na are a celebration of earth. So is the metaphor of samudramanthanam, a celebration of riches of the ocean and mother earth and an exemplar of cooperation among asura and deva to cooperate in harnessing the resources in a sustainable manner. Equality of status of women In the performance of vrata (human responsibility), the role of women is emphasised; a married woman is referred to as dharma-patni (partner in dharma). Karma and Reincarnation Concepts of human effort and karma: imperative of moral actions Mahavira propounded the principle of human effort (purushartha), which was not against the principle of karma. Karma is the result of purushartha. The principle of transformation of karma is that with evil practices, merit (punyam) can be turned to demerit (paapam), and with moral actions, demerits can be turned into merits. As the karma so the fruits one reaps. The Four Noble Truths of the Buddha 1. There is Suffering Suffering is common to all. 2. Cause of Suffering We are the cause of our suffering. 3. End of Suffering Stop doing what causes suffering. 4. Path to end Suffering Everyone can be enlightened. Noble eight-fold path of the Buddha 1. Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom and compassion. 2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters. 3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone. 4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves. 5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your living by harming others. Do not seek happiness by making others unhappy." 6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others. 7. Right Mindfulness. This means being aware of our thoughts, words, and deeds. 8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind. Both Mahavira and Buddha propounded the imperative of dharma/dhamma in all walks of life. Khalsa Panth to protect dharma against islamist onslaught, was formally launched by Guru Gobind Singh Ji on Baishakhi (New year) day in the year 1699. The new community was termed the Khalsa Panth or the 'Pure Sect' as its followers were required to be far more strict in observing the tenets of their reformed faith. The followers of the Khalsa were required to observe five visible symbols of membership. These signs as we know were: 1) Unshorn Hair (Kesha), 2) A curved dagger (Kirpan), 3) A comb (Kangva), 4) A steel bangle (Kada), 5) A pair of shorts (Kachha). All members of the Khalsa were required to suffix their name with the term 'Singh' meaning 'lion'. Punarjanma (Wheel of birth: Rebirth, reincarnation) Samska_ra (traditions related to stages of life from conception of life-forms to death and remembrance.) Mahavira and Buddha propounded a breath-taking world-view that the world survives on interdependence and emphasised mutual cooperation. This was an extension of the vedic thought of ni_d.am, world as a web (vis'vam bhavati eka ni_d.am). Tolerance for variety of spiritual faiths and freedom of spiritual expression/quests for jna_na and moks.a (wisdom and salvation) Indian Ocean Community (spread of hindu dharma in Indonesia, Indo- China) What great thinkers of the world, Voltaire, Einstein, Lin Yu Tang said of contributions of hindu thought to world culture (See tributetohinduism) Present problems of global nature caused by clashes among faiths: introduction of christism and islamism; contemporary persecution of Hindu in Bangladesh, Pakistan, Kashmir (India), NE India Tirthasthaana-s, mandirams, yoga (all as aids to concentration) Bhajans, kirtan, music, bharata natyam and other forms of bharatiya dance forms; spiritual in every act of life (kala_ sa_dhana: spiritual quest through art, dance, music, literature). Role of Bhakti movement in protecting hindu dharma against the onslaughts of christism and islamism. Hindu contributions to the world of science and technology. [Metallurgy: Delhi iron pillar, finds of iron-workings in Ganga basin dated to 2nd millennium BCE, finds of copper mines in Sarasvati River Basin (Khetri mines), indian alchemical traditions; architecture: temple gopurams, Rames'varam mandapam, Ajanta, Ellora, va_stu and s'ilpa s'a_stra; art forms: terracotta images from Sarasvati civilization, sculptures on mandiram walls and gopurams, music and dance forms: yakshagana, folk theatre, burrakatha, harikatha; literature: Kalidasa, Bhavabhuti, Tulasidas, Kamban, Panini, Tolkappiyan; philosophy: Mahavira, Buddha, S'ankara, Ramanuja, Madhwa, a_gama; mathematics and astronomy: Aryabhata, Bhaskara, Varahamihira; medicine: ayurveda herbals, surgery, inoculations, holistic medicine, yoga therapy; education: gurukula system of tutorial and spiritual disciples; ashrama; festivals and tirthayatra: kumbhamela, celebrations of nature, deepavali, navaratri, river puja on Vasanta Panchami (birthday of River Sarasvati); economic systems: arthas'a_stra, organic farming systems and traditional knowledge systems of farmins: krishi para_sara; war strategies: dhanurvidya, Mahabharata, Ramayana, Vimanas'a_stra] Ganga-Yamuna-Sarasvati. Himalaya. The rediscovery and rebirth of River Sarasvati in Bharat are historic events, epochs in the story of world civilization. A civilization was nurtured on the banks of River Sarasvati prior to 3500 Before Common Era and the civilization did NOT die and the cultural traditions continue even today in Bharat, that is India. Examples: wearing sindhur in the parting of the hair, importance of s'ankha, finds of s'ivalinga in civilization sites, importance of pus.karini-s as tirthasthaana, weights and measures, epigraphs on copper plates, lamps held on terracotta images and deepavali, chessmen, dice-games, maritime, riverine traditions. Yogasutra: The "transformations of the mind-stuff or brain-system" are said to be five-fold, namely, "authentic knowing" (pramana), "error" (viparyaya), "verbalization" (vikalpa), "deep sleep" (nidra), and "memory" (smrti)(YS I.6). These five transformations or functions of the citta are said to be "afflicted" or "unafflicted" (klistaklista) (YS 1.5). The "afflicted" modes refer to the ordinary, intentional awarenesses of everyday life, and these "afflictions" (klesa-s) are also five in number, namely, "ignorance" (avidya), "egoity" (asmita), "attachment" (raga), "aversion" (dvesa), and the "instinctive fear of death" (abhinivesa) (YS II.3-9). The ultimate "cessation," awareness of the presence of pure consciousness (niruddha or a-samprajnata-samadhi or the "clear discrimination," viveka-khyati, of purusa)(YS II.10-11). Yoga is one of the six schools of hindu philosophical systems (s.ad. dars'ana): Six schools of Hindu philosophy or methods of research/inquiry Among s.ad. dars'ana (nya_ya, vais'es.ika, yoga, sa_mkhya, pu_rma mi_ma_msa, uttara mi_ma_msa), nya_ya is often recognized as the school of Indian logic. Vais'es.ika su_tra of Kan.a_da deals with atomism. Kapila's sa_mkhya (I_s'varakr.s.n.a's sa_mkhyaka_rika_) postulates duality of prakr.ti and purus.a (a_tman). Patanjali's yogasu_tra adds the principle of i_s'vara (omniscient). Uttarami_ma_msa is the school of vedanta. Pu_rvami_ma_msa interpretsthe veda as vidhi (injunction). Indian logic, nya_ya dates back to 640 BCE (Gautama Nya_ya su_tra).Anvi_ks.iki - the science of analysis, Indian logic developed into the science of knowledge â€" Prama_n.as'a_stra and then into the science of dialectics â€" Prakaran.a of Tarkas'a_stra. In Yoga, four levels of knowledge are postulated: of the physical body (which is composed of matter); of the astral body (of thoughts and emotions); of the causal body ( the reincarnating entity) and of the universal spirit (parama_tman). Contribution of jana-ja_ti in evolving hindu culture and hindu systems of thought: Use of taambula as affirmation of contracts among families (e.g. during marriage contracts), use of tulasi as divinity, Puri Jagannath, Vittobha, Grama devata, Mother Divinity, s'akti peetha, Gangasnaanam, kumbhamela, land as commonwealth to be shared by the people, murtipuja, a_tithya, swaabhimaan (pride in hindu identity). Ayurveda as a knowledge system Ayurveda is a holistic healing science which comprises of two words, Ayu and Veda. Ayu means life and Veda means knowledge or science. So the literal meaning of the word Ayurveda is the science of life. Ayurveda is a science dealing not only with treatment of some diseases but is a complete way of life. Rishi-s saw health as an integral part of spiritual life. Knowledge of the use of various methods of healing, prevention, longevity and surgery. Atreya, the school of physicians, and Dhanvantari , the school of surgeons postulated ayurveda scientifically verifiable and classifiable medical systems. Ayurvedic texts were translated in Arabic and physicians such as Avicenna and Razi Sempion, who both quoted Ayurvedic texts , established Islamic Medicine. This medicine became popular in Europe and helped to form the foundation of the European tradition in medicine. In the 16th Century Europe , Paracelsus , who is known as the father of modern Western medicine, practiced and propagated a system of medicine which borrowed heavily from Ayurveda. Atharva Veda CA.800 Years Before.Common era. : Lists the eight divisions of Ayurveda - Internal Medicine, Surgery of Head and Neck,Opthalmology and Otorinolaryngology, Toxicology, Psychiatry, Paediatrics, Gerontology or Science of Rejuvenation and Science of Fertility Charaka Samhita CA.600 Years Before.Common era.: A major work on internal medicine , written by the physician Agnivesa, modified by charaka Sushrutha Samhita CA.500 Years Before.Common era. : Sushrutha , a surgeon who developed the operative techniques of rhinoplasty (plastic surgery), wrote the Sushrutha Samhita which describes a highly developed surgery. Samhitas of Vagbhata CA.600 Years A.D. : This text deals with all aspects of life, health, disease and treatment. Just as in nature, human beings too are composed of five elements: ether, air, fire, water, earth. When any of these elements are imbalanced in the environment , they will in turn have an influence on us. The foods we eat and the weather are just two examples of the influence of these elements . While we are a composite of these five primary elements, certain elements are seen to have an ability to combine to create various physiological functions. The elements combine with Ether and Air in dominence to form what is known in Ayurveda as Vata Dosha. Vata governs the principle of movement and therefore can be seen as the force which directs nerve impulses, circulation, respiration and elemination etc., The elements with Fire and Water in dominence combine to form the Pitta Dosha . The Pitta Dosha is responsible for the process of transformation or metabolism. The transformation of foods into nutrients that our bodies can assimilate is an example of a Pitta function. Pitta is also responsible for metabolism in the organ and tissue systems as well as cellular metabolism. Finally, it is predominantly the water and earth elements which combine to form the Kapha Dosha. Kapha is responsible for growth, adding structure unit by unit. It also offers protection , for example, in form of the cerebral-spinal fluid,which protects the brain and spinal column. The mucousal lining of the stomach is another example of the function of Kapha Dosha protecting the tissues. We are all made up of unique proportions of Vata,Pitta and Kapha. Other important basic principles of Ayurveda which are briefly mentioned here are: Dhatus- These are the basic tissues which maintain and nourish the body. They are seven in number namely- rasa(chyle), raktha(blood), mamsa(muscles), meda(fatty tissue), asthi(bone), majja(marrow) and sukla(reprodutive tissue). Proper amount of each dhatu and their balanced function is very important for good health. Mala- These are the waste materials produced as a result of various metabolic activities in the body. They are mainly urine, feaces, sweat etc. Proper elimination of the malas is equally important for good health. Accumulation of malas causes many diseases in the body. Srotas- These are different types of channels which are responsible for transportation of food, dhatus, malas and doshas. Proper functioning of srotas is necessary for transporting different materials to the site of their requirement. Blockage of srotas causes many diseases. Agni- These are different types of enzymes responsible for digestion and transforming one material to another. All these factors should function in a proper balance for good health. They are inter-related and are directly or indirectly responsible for maintaining equilibrium of the tridoshas. Balance and Harmony of the Three Doshas When the three Doshas are well harmonised and function in a balanced manner, it results in good nourishment and well-being of the individual . Anything dry almost always increases Vata , anything hot increases Pitta and anything heavy , Kapha. This leads to the development of vegetarian diets and formulation of balanced diets. Itihasa (lit. it, emphatically, thus happened) include philosophical and ethical discourse. These are the Ramayana and the Mahabharata, of which the Bhagavad Gita is part and the puranas (including Bha_gavatam and Vis.n.u Purana). The "ha" in the middle of itihasa, means "without doubt", "truly". So an itihasa means a true story, also a contemporarary account. Valmiki composed the Ramayana during the lifetime of Rama. Vyasa, author of the Mahabharata, lived during the time of the five Pandavas and was witness to the events narrated by him in his epic. Mahabharata is the sheet anchor of the ancient history of Bharat, that is India. Itihasa combines both old happenings, as well as words of advice regarding dharma, artha, kama and moksa: dharmarthakamamoksanam upadesa-samanvitam, purvavrtta-kathayuktam itihasam pracaks.ate, Mahabharata, Chitrasala Press Edn. The sloka has been quoted in V.S. Apte's The Practical Sanskrit-English Dictionary, Revised and enlarged edn., Prasad Prakasan, Puna, 1957, under the entry Itihasa, and the above reference has been provided there. It appears also in Visnu-dharma, 3/15/1. Itihasa as history in the bharatiya tradition is truly secular, endowed with a PURPOSE, a life-mission, encompassing the spiritual while in tune with an individual's faculties, potential and aptitude to follow a path leading to the purusha_rtha: the goal of life. Purana According to Vya_sa in Chandogya Upanishad (7.1.4): itihasa-puranah pancamah vedanam vedah, 'itihasa-purana, as the fifth branch of knowledge, is the veda of the veda, i.e. grammar or vedic literature). In the Upanishad, Sanatkumara asks Narada to list all the branches of knowledge that he knows. Narada lists them by saying, 1. Rg Veda, 2. Yajur Veda, 3. Sama Veda, 4. Atharva Veda, 5. Itihasa-Purana, 6. the Veda of the Vedas i.e. grammar, etc. He goes on to list other branches of knowledge, like Rasi, Nakshatra vidya, Kshatra vidya, etc. 3. After knowing all these branches of knowledge, Narada is still in grief, and asks Sanatkumara to teach him. Sanatkumkara says: "All that you know till now, is nothing but a name. The Rg Veda is a name, the Yajur Veda is a name,....., the Itihasa-Purana is a name." Sanatkumara then proceeds to teach Narada the secret of Brahman and Atman. He explains the bhu_ma_n, the Infinite as I, and then as the Atman and as the whole of creation. TheAtman alone is all this, he says, at the end of the 7th prapathaka of the Upansihad. Chandogya-upanishad SEVENTH PRAPATHAKA. FIRST KHANDA 1. Narada approached Sanatkumara and said, 'Teach me, Sir!' Sanatkumara said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.' 2. Narada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sama-veda, as the fourth the Atharvana, as the fifth the Itihasa-purana (the Bharata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Rasi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovikya (logic); the Ekayana (ethics); the Devavidya (etymology); the Brahma-vidya (pronunciation, siksha, ceremonial, kalpa, prosody, khandas); the Bhuta-vidya (the science of demons); the Kshatra-vidya (the science of weapons); the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts). All this I know, Sir. 3. 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.' Sanatkumira said to him: 'Whatever you have read, is only a name. 4. 'A name is the.Rig-veda, Yagur-veda, Samaveda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekiyana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All these are a name only. Meditate on the name. 5. 'He who meditates on the name as Brahman, is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.' 'Sir, is there something better than a name?' 'Yes, there is something better than a name.' 'Sir, tell it me.' SECOND KHANDA 1. 'Speech is better than a name. Speech makes us understand the Rig-veda, Yag-ur-veda, Sama-veda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech. 2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.' 'Sir, is there something better than speech?' 'Yes, there is something better than speech.' 'Sir, tell it me.' THIRD KHANDA 1. 'Mind (manas) is better than speech FOURTH KHANDA FIFTH KHANDA 1. 'Consideration (kitta) is better than will. SIXTH KHANDA 1. 'Reflection (dhyana) is better than consideration. SEVENTH KHANDA 1. 'Understanding (vignana) is better than reflection. EIGHTH KHANDA Power (bala) is better than understanding. NINTH KHANDA 1. 'Food (anna) is better than power. TENTH KHAIVDA. 1. 'Water (ap) is better than food. ELEVENTH KHANDA 1. 'Fire (tegas) is better than water. TWELFTH KHANDA. 1. 'Ether (or space) is better than fire. THIRTEENTH KHANDA 1. 'Memory, (smara) is better than ether. FOURTEENTH KHANDA. 1. 'Hope (asa) is better than memory. FIFTEENTH KHANDA 1. 'Spirit (prana) is better than hope SIXTEENTH KHANDA 1. 'But in reality he is an ativadin who declares the Highest Being to be the True (Satya).' SEVENTEENTH KHANDA. 1. 'When one understands the True, then one declares the True. EIGHTEENTH KHANDA 1. 'When one perceives, then one understands. NINETEENTH KHANDA 1. 'When one believes, then one perceives. TWENTIETH KHANDA 1. 'When one attends on a tutor (spiritual guide), then one believes. TWENTY-FIRST KHANDA 1. 'When one performs all sacred duties, then one attends really on a tutor. TWENTY-SECOND KHANDA 1. 'When one obtains bliss (in oneself), then one performs duties. TWENTY-THIRD KHANDA 1. 'The Infinite (bhuman) is bliss TWENTY-FOURTH KHANDA 1. 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. TWENTY-FIFTH KHANDA. 1. 'The Infinite indeed is below, above, behind, before, right and left-it is indeed all this. 'Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left-I am all this. 2. 'Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left-Self is all this. 'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self-he becomes a Svarag, (an autocrat or self-ruler); he is lord and master in all the worlds. 'But those who think differently from this, live in perishable worlds, and have other beings for their rulers. TWENTY-SIXTH KHANDA 1. 'To him who sees, perceives, and understands this, the spirit (prana) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices-aye, all this springs from the Self. 2. 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Selo are loosened. 'The venerable Sanatkumara showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him.' Five characteristics of Purana A Purana must have five characteristic features - (laksanas). The first is "sarga" (creation of the cosmos); the second is "prati- sarga" (how eon after eon it expanded); the third is "vamsa" (the lineage of living creatures beginning with the childrern of brahma); the fourth is Manvantara (dealing with the ages of the 14 Manus, forefathers of mankind during the 1, 000 caturyugas); and the fifth is "vamsanucarita" (genealogy of rulers of the nation including the solar and lunar dynasties). Besides there are descriptions of the earth, the heavens the different worlds. Purana are thus a quest, an inquiry into the osmos and an exposition of natural and social history, not a mere chronicle of kings or chronology of dynasties. We started with an introductory statement that a culture has to be understood in terms of the idioms of that culture. In the knowledge systems of India, smruti is such an idiom. It is difficult to translate this term, as exemplified by the following excerpts from an article by Gerald James Larson (appended). Dr. S. Kalyanaraman 3 Temple Avenue, Chennai 600015; Tel. 91 44 22350557 kalyan97@g... http://www.hindunet.org/saraswati 18 October 2004 The `Trimurti' of `Smrti' in classical Indian thought by Larson, Gerald James Philosophy East & West Vol. 43 No. 3 1993 July Pp.373-387 Copyright of Philosophy East & West is the Property of University of Hawaii THE `TRIMURTI' OF `SMRTI' IN CLASSICAL INDIAN THOUGHT Introduction S. P. R. Rose, in an article titled "Memory: Biological Basis," offers the following observation: Indeed memory is a portmanteau expression which includes within itself two processes and, by hypothesis, a thing. The processes are the learning of some new skill, behaviour pattern, or piece of information (sometimes called the acquisition of the memory) and, at some later time, the recall and re-expression of the skill or information (sometimes called retrieval). The thing that connects the two processes of learning and recall is a change in the properties of the brain system so as to store the new information which the learning represents, in such a form that it can subsequently, in response to appropriate cues, be searched for and retrieved. This change is known as the memory trace, or engram.[1] I propose to suggest in the present essay that the classical Sanskrit term smrti, usually translated as "memory" or "tradition," is likewise a portmanteau expression but in a somewhat different and broader sense than Rose's treatment of "memory" as an English expression. Specifically, I want to call attention to what I am inclined to call three "corporate" dimensions of smrti in traditional South Asian thought, namely, (a) smrti as "synchronic phylogeny," (b) smrti as "diachronic ontogeny," and © smrti as "precessional cosmology." All three "corporate" dimensions of smrti are, in my view, unique to South Asian thought (at least in their intracultural relations with one another) and thereby offer some interesting perspectives on the subject of the symposium "Myth, Memory and History." Indeed, my first reaction to the title of the symposium, as a student of South Asian thought, was that in classical Sanskrit it would be possible, albeit inelegant and somewhat unhelpful, to translate the title simply as "Smrti, Smrti, and Smrti," for it is clear enough that the Sanskrit term smrti can commonly mean "myth" or "memory" or "history," either singly or in any combination. "Myth" in Sanskrit can be puravrttakatha (an old tale or story), puranakatha (an ancient story), or simply purana (an old tradition), and such old stories or traditions are included within a class of texts called itihasa-purana (from iti-ha-asa, meaning "so indeed it was," and purana, meaning "of old") that belong to a larger class of texts referred to as smrti, meaning in this context something like the cultural discourses that constitute the "important corporate memory of the community" and that I shall be characterizing as "synchronic phylogeny" in the sequel.[2] "Memory" in Sanskrit is usually smrti(or a related word such as smaratva, smarana, anusmrti, and so forth), from the root smr, "to remember,to recollect,to be mindful or alert." Of particular interest in the South Asian conceptualization of "personal" memory is the remarkable claim that the memory of my present life is what could be considered my short-term memory, whereas my long-term memory encompasses more than one life or embodiment so that my "personal" memory is in its way as "corporate," if you will, as is the "corporate memory of the community." NOTES This essay was originally presented at the symposium "Myth, Memory, and History," held at the Center for South Asian Studies, University of Virginia, in Charlottesville, March 1992. 1 - S. P. R. Rose, "Memory: Biological Basis," in The Oxford Companion to the Mind, ed. R. L. Gregory (Oxford: Oxford University Press, 1987), p. 456. 2 - The term smrti in this sense is to be contrasted with the class of texts known as sruti or authoritative, "scriptural" texts (the Veda-s). The latter represent the direct knowledge of revelation in terms of either required ritual action or speculative knowledge or both, whereas the former represent only a derived authority. That is to say, smrti or the "important corporate memory of the community" can never contradict sruti(the special knowledge revealed in the Veda-s). If there is a conflict, sruti always prevails. In the event that something is mentioned in smrti that is not mentioned in sruti, it must always be assumed that the warrant was there in sruti but that the appropriate sruti warrant has been lost. For an important discussion of the relation between smrti and sruti, see Madhav Deshpande, "History, Change and Permanence: A Classical Indian Perspective," in Contributions to South Asian Studies, vol. 1, ed. Gopal Krishna (Delhi: Oxford University Press, 1979); pp. 1-28; esp. pp. 9-10: http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/larson.htm IN MY OPINION Winning the Hearts of Youth When teachers become students, learning is fun By Dahyabhai K. Patel My wife Sushila and I conduct a youth program for teenage Hindus at our local mandir (a Hindu worship center) in Berlin, New Jersey. When we initially volunteered to perform this service in 1994, the program consisted primarily of kids attending academic dissertations presented by respected scholars on topics related to Hindu religion and culture. Our classes took place from 10 am until twelve noon on the second and fourth Sundays of each month during the school year. Although we were very enthusiastic about our new project, it got off to a very slow start. All too often, my wife and I were the only ones present at the beginning of each morning session. The youth trickled in as late as 11:30 am, and the average class attendance had dropped to about ten kids per session. Those who came did so only because their parents told them to. It was not hard to foresee that this program in its present form would most certainly self destruct within two or three years. We had to do something fast. First, we tried to understand the problem by understanding the youth. After all, the classes were for them. Here were some of our insights: 1) Young people like to be given incentive; 2) They don't like to be told what to do; 3) They enjoy a free learning environment in which they are encouraged to raise questions and offer feedback, even about the teaching program itself; 4)ÊAll youth are not the same--the concerns of older teens, for instance, are far different from those of younger teens. Keeping all of this in mind, we embarked upon making some fundamental changes to the existing program. They were as follows: We cut the length of the speeches in half, allowing thirty minutes for open discussion. We replaced some lecture sessions with workshops on cooking, arts, crafts, public speaking and more. We gave the youth opportunities to communicate with newcomers and encouraged them to make new friends. We rearranged our classes so that we were all sitting in a circle, instead of in rows. This last change alone solved many communication problems. With all these modifications, the youth started feeling much better about the program. Actually, they became inspired beyond even our highest expectation. Of their own accord, they began pulling in new class participants with an assortment of innovative recruitment plans including visiting and talking with parents, volunteering to help with youth activities, creating informational booths at local Indian functions, talking to friends at school and communicating with their own parents about what they were doing for the youth program. My wife and I were so impressed. These kids were really taking the classes to heart and working passionately to help them grow. After a year, the class attendance rose to 85 and included kids as young as twelve years of age. Now, Jain and Sikh children are joining in, and parents are reporting that their children are looking forward to the classes so much that they don't want to miss even a single session. Today, one of our typical Sunday mornings includes prayer, worship, yoga asanas, religious storytelling, chanting, games and scriptural study. The most important aspect of conducting a successful youth program is recognizing that teachers are also students. Throughout this process, my wife and I have learned to understand teenagers more deeply by sincerely respecting their views, ideas, thoughts, opinions and feelings. We have also discovered that successful communication with youth is best accomplished by creating a warm environment with few restrictions. On my advice, all of them use simple questionnairs as icebreakers and it works as good interaction tool for the topic. My article in Hinduism today may give some idea for 13 to 18 years old youth. I know this is not exectly what you were looking for, but may be there is something that may be relevant. Dahyabhai Patel On Sat, 16 Oct 2004 11:39:41 -0700 (PDT), Shivaram Sitaram <ssitaram100> wrote: > > Namaste KalyanRamanji, > > Where are you now ? I mean are you in Chennai? > > In Arsha Vidya meeting Sri Robert Arnett has > agreed to produce a presentation "Hinduism Unveiled" > which can be used by the parent volunteers visiting > schools in USA to give presntation on Hiduism and > India. he wants to get about 20 points which he needs > to cover. We request your support in this, and please > give us the the 20 important points which you think > needs to be covered inthe school presentations. I will > compile it and send it to R Arnett.. > > looking forward for your help....... > > --- Srinivasan Kalyanaraman <kalyan97@g...> > wrote: > > ===== > Regards, > Shivaram > > > _______________________________ > > Declare Yourself - Register online to vote today! > http://vote. > --- End forwarded message --- Quote Link to comment Share on other sites More sharing options...
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